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CARL

Sagan

THE DEMON-
HAUNTED WORLD

Science as a candle
in the dark

'Eloquent and fascinating. . . I wish I had written
The Demon-Haunted World . . . Please read this book.'
Richard Dawkins, The Times

Are we on the brink of a new Dark Age of
irrationality and superstition?

In this stirring, brilliantly argued book, internationally respected
scientist Carl Sagan shows how scientific thinking is necessary to
safeguard our democratic institutions and our technical civilisation.
From an American president consulting horoscopes to a medieval court
burning nine-year-old 'witches', Sagan shows the hazards of scientific
ignorance. Convincingly debunking alien abduction, mediums, faith-
healing fraud, and other modern-day 'demons', he also refutes the
argument that science destroys spirituality, asks why scientific study is
often stigmatised, and provides a 'baloney detection kit' for thinking
through political, social and other issues.

'This is a stimulating study of science as, at its best, a positively
inspirational answer to the irrational rituals that, at their worst, threaten
the planet. Sagan helps us accept the world as it is, not as a fakeloric
fantasy.' Alan Bold, Glasgow Herald

'A brilliant populariser of astronomy and space science ... Sagan's
writing is as lucid and stylish as ever.' Clivc Cookson, Financial Times

'My candidate for planetary ambassador can be none other than Carl
Sagan himself. He is wise, humane, polymathic, witty, well read, and
incapable of composing a dull sentence.' Richard Dawkins, The Times

'No one lias ever succeeded in conveying the wonder, excitement and
joy of science ;is widely as Carl Sagan and few as well ... His ability to
capture the imagination of millions and to explain difficult concepts in
understandable terms is a magnificent achievement.'
The National Academy of Sciences, on awarding Carl Sagan
its highest honour in 1994

Cover photograph © Telegraph Colour Library

THE DEMON-HAUNTED WORLD

Carl Sagan is the David Duncan Professor of Astronomy
and Space Sciences and Director of the Laboratory for
Planetary Studies at Cornell University; Distinguished
Visiting Scientist at the Jet Propulsion Laboratory,
California Institute of Technology; and co-founder and
President of The Planetary Society, the largest space-
interest group in the world.

For his work, Dr Sagan has been awarded the NASA
Medals for Exceptional Scientific Achievement and
(twice) for Distinguished Public Service, as well as the
NASA Apollo Achievement Award. Asteroid 2709 Sagan
is named after him.

This is the twenty-ninth book Carl Sagan has authored,
co-authored or edited. Some of his other hooks:

Intelligent Life in the Universe

(with I. S. Shklovskii)

The Dragons of Eden
Broca's Brain
Cosmos
Contact: A Novel
Comet

(with Ann Druyan)

A Path Where No Man Thought:
Nuclear Winter and the End of the Arms Race

(with Richard Tnrco)

Shadows of Forgotten Ancestors:
A Search for Who We Are

(with Ann Druyan)

Pale Blue Dot:
A Vision of the Human Future in Space

The

Demon-Haunted
World

Science as a Candle
in the Dark

Carl Sagan

HEADLINE

The right of Carl Sagan to be identified as the Author of
the Work has been asserted by him in accordance with the
Copyright, Designs and Patents Act 1988.

First published in 1996
by HEADLINE BOOK PUBLISHING

First published in this edition in 1997
by HEADLINE BOOK PUBLISHING

10 9 8 7 6 5 4

All rights reserved. No part of this publication may be
reproduced, stored in a retrieval system, or transmitted,
in any form or by any means without the prior written
permission of the publisher, nor be otherwise circulated
in any form of binding or cover other than that in which
it is published and without a similar condition being
imposed on the subsequent purchaser.

ISBN 0 7472 5156 8

Typeset by
Letterpart Limited, Reigate, Surrey

Printed and bound in Great Britain by
Clays Ltd, St Ives pic

HEADLINE BOOK PUBLISHING
A division of Hodder Headline PLC
338 Euston Road
London NW1 3BH

To Tonio,
My grandson.

I wish you a world
Free of demons
And full of light.

We wait for light, but behold darkness.

Isaiah 59:9

It is better to light one candle than to curse the darkness.

Adage

Contents

Preface: My Teachers 1

1 The Most Precious Thing 6

2 Science and Hope 27

3 The Man in the Moon and the Face on Mars 43

4 Aliens 61

5 Spoofing and Secrecy 77

6 Hallucinations 93

7 The Demon-Haunted World 108

8 On the Distinction between True and False Visions 129

9 Therapy 143

10 The Dragon in My Garage 160

11 The City of Grief 179

12 The Fine Art of Baloney Detection 189

13 Obsessed with Reality 207

14 Antiscience 234

15 Newton's Sleep 253

16 When Scientists Know Sin 267

17 The Marriage of Scepticism and Wonder 277

18 The Wind Makes Dust 290

19 No Such Thing as a Dumb Question 300

20 House on Fire* 318

21 The Path to Freedom* 333

22 Significance Junkies 345

23 Maxwell and The Nerds 355

24 Science and Witchcraft* 377

25 Real Patriots Ask Questions* 396
Acknowledgements 409
References 412
Index 427

* Written with Ann Druyan

Preface
My Teachers

It was a blustery fall day in 1939. In the streets outside the
apartment building, fallen leaves were swirling in little whirl-
winds, each with a life of its own. It was good to be inside and
warm and safe, with my mother preparing dinner in the next
room. In our apartment there were no older kids who picked on
you for no reason. Just the week before, I had been in a fight - I
can't remember, after all these years, who it was with; maybe it
was Snoony Agata from the third floor - and, after a wild swing, I
found I had put my fist through the plate glass window of
Schechter's drug store.

Mr Schechter was solicitous: 'It's all right, I'm insured,' he said
as he put some unbelievably painful antiseptic on my wrist. My
mother took me to the doctor whose office was on the ground
floor of our building. With a pair of tweezers, he pulled out a
fragment of glass. Using needle and thread, he sewed two stitches.

'Two stitches!' my father had repeated later that night. He knew
about stitches, because he was a cutter in the garment industry; his
job was to use a very scary power saw to cut out patterns - backs,
say, or sleeves for ladies' coats and suits - from an enormous stack
of cloth. Then the patterns were conveyed to endless rows of
women sitting at sewing machines. He was pleased I had gotten
angry enough to overcome a natural timidity.

Sometimes it was good to fight back. I hadn't planned to do
anything violent. It just happened. One moment Snoony was

THE DEMON-HAUNTED WORLD

pushing me and the next moment my fist was through Mr
Schechter's window. I had injured my wrist, generated an unex-
pected medical expense, broken a plate glass window, and no one
was mad at me. As for Snoony, he was more friendly than ever.

I puzzled over what the lesson was. But it was much more
pleasant to work it out up here in the warmth of the apartment,
gazing out through the living-room window into Lower New York
Bay, than to risk some new misadventure on the streets below.

As she often did, my mother had changed her clothes and made
up her face in anticipation of my father's arrival. We talked about
my fight with Snoony. The Sun was almost setting and together we
looked out across the choppy waters.

'There are people fighting out there, killing each other,' she
said, waving vaguely across the Atlantic. I peered intently.

'I know,' I replied. 'I can see them.'

'No, you can't,' she replied, sceptically, almost severely, before
returning to the kitchen. 'They're too far away.'

How could she know whether I could see them or not? I
wondered. Squinting, I had thought I'd made out a thin strip of
land at the horizon on which tiny figures were pushing and shoving
and duelling with swords as they did in my comic books. But maybe
she was right. Maybe it had just been my imagination, a little like
the midnight monsters that still, on occasion, awakened me from a
deep sleep, my pyjamas drenched in sweat, my heart pounding.

How can you tell when someone is only imagining? I gazed out
across the grey waters until night fell and I was called to wash my
hands for dinner. When he came home, my father swooped me up
in his arms. I could feel the cold of the outside world against his
one-day growth of beard.

On a Sunday in that same year, my father had patiently explained
to me about zero as a placeholder in arithmetic, about the
wicked-sounding names of big numbers, and about how there's no
biggest number ('You can always add one,' he pointed out).
Suddenly, I was seized by a childish compulsion to write in
sequence all the integers from 1 to 1,000. We had no pads of
paper, but my father offered up the stack of grey cardboards he
had been saving from when his shirts were sent to the laundry. I

My Teachers

started the project eagerly, but was surprised at how slowly it
went. When I had gotten no farther than the low hundreds, my
mother announced that it was time for me to take my bath. I was
disconsolate. I had to get a thousand. A mediator his whole life,
my father intervened: if I would cheerfully submit to the bath, he
would continue the sequence. I was overjoyed. By the time I
emerged, he was approaching 900, and I was able to reach 1,000
only a little past my ordinary bedtime. The magnitude of large
numbers has never ceased to impress me.

Also in 1939 my parents took me to the New York World's Fair.
There, I was offered a vision of a perfect future made possible by
science and high technology. A time capsule was buried, packed
with artefacts of our time for the benefit of those in the far future -
who, astonishingly, might not know much about the people of
1939. The 'World of Tomorrow' would be sleek, clean, stream-
lined and, as far as I could tell, without a trace of poor people.

'See sound' one exhibit bewilderingly commanded. And sure
enough, when the tuning fork was struck by the little hammer, a
beautiful sine wave marched across the oscilloscope screen. 'Hear
light' another poster exhorted. And sure enough, when the
flashlight shone on the photocell, I could hear something like the
static on our Motorola radio set when the dial was between
stations. Plainly the world held wonders of a kind I had never
guessed. How could a tone become a picture and light become a
noise?

My parents were not scientists. They knew almost nothing
about science. But in introducing me simultaneously to scepticism
and to wonder, they taught me the two uneasily cohabiting modes
of thought that are central to the scientific method. They were
only one step out of poverty. But when I announced that I wanted
to be an astronomer, I received unqualified support - even if they
(as I) had only the most rudimentary idea of what an astronomer
does. They never suggested that, all things considered, it might be
better to be a doctor or a lawyer.

I wish I could tell you about inspirational teachers in science
from my elementary or junior high or high school days. But as I
think back on it, there were none. There was rote memorization
about the Periodic Table of the Elements, levers and inclined

THE DEMON-HAUNTED WORLD

planes, green plant photosynthesis, and the difference between
anthracite and bituminous coal. But there was no soaring sense of
wonder, no hint of an evolutionary perspective, and nothing about
mistaken ideas that everybody had once believed. In high school
laboratory courses, there was an answer we were supposed to get.
We were marked off if we didn't get it. There was no encourage-
ment to pursue our own interests or hunches or conceptual
mistakes. In the backs of textbooks there was material you could
tell was interesting. The school year would always end before we
got to it. You could find wonderful books on astronomy, say, in
the libraries, but not in the classroom. Long division was taught as
a set of rules from a cookbook, with no explanation of how this
particular sequence of short divisions, multiplications and subtrac-
tions got you the right answer. In high school, extracting square
roots was offered reverentially, as if it were a method once handed
down from Mt Sinai. It was our job merely to remember what we
had been commanded. Get the right answer, and never mind that
you don't understand what you're doing. I had a very capable
second-year algebra teacher from whom I learned much math-
ematics; but he was also a bully who enjoyed reducing young
women to tears. My interest in science was maintained through all
those school years by reading books and magazines on science fact
and fiction.

College was the fulfilment of my dreams: I found teachers who
not only understood science, but who were actually able to explain
it. I was lucky enough to attend one of the great institutions of
learning of the time, the University of Chicago. I was a physics
student in a department orbiting around Enrico Fermi; I discov-
ered what true mathematical elegance is from Subrahmanyan
Chandrasekhar; I was given the chance to talk chemistry with
Harold Urey; over summers I was apprenticed in biology to H.J.
Muller at Indiana University; and I learned planetary astronomy
from its only full-time practitioner at the time, G.P. Kuiper.

It was from Kuiper that I first got a feeling for what is called a
back-of-the-envelope calculation: a possible explanation to a
problem occurs to you, you pull out an old envelope, appeal to
your knowledge of fundamental physics, scribble a few approxi-
mate equations on the envelope, substitute in likely numerical

My Teachers

values, and see if your answer comes anywhere near explaining
your problem. If not, you look for a different explanation. It cut
through nonsense like a knife through butter.

At the University of Chicago I also was lucky enough to go
through a general education programme devised by Robert M.
Hutchins, where science was presented as an integral part of the
gorgeous tapestry of human knowledge. It was considered
unthinkable for an aspiring physicist not to know Plato, Aristotle,
Bach, Shakespeare, Gibbon, Malinowski and Freud - among
many others. In an introductory science class, Ptolemy's view that
the Sun revolved around the Earth was presented so compellingly
that some students found themselves re-evaluating their commit-
ment to Copernicus. The status of the teachers in the Hutchins
curriculum had almost nothing to do with their research; per-
versely - unlike the American university standard of today -
teachers were valued for their teaching, their ability to inform and
inspire the next generation.

In this heady atmosphere, I was able to fill in some of the many
gaps in my education. Much that had been deeply mysterious, and
not just in science, became clearer. I also witnessed at first hand
the joy felt by those whose privilege it is to uncover a little about
how the Universe works.

I've always been grateful to my mentors of the 1950s, and tried
to make sure that each of them knew my appreciation. But as I
look back, it seems clear to me that I learned the most essential
things not from my school teachers, nor even from my university
professors, but from my parents, who knew nothing at all about
science, in that single far-off year of 1939.

The Most Precious Thing

All our science, measured against reality, is primitive and
childlike - and yet it is the most precious thing we have.

Albert Einstein (1879-1955)

As I got off the plane, he was waiting for me, holding up a
scrap of cardboard with my name scribbled on it. I was on
my way to a conference of scientists and TV broadcasters devoted
to the seemingly hopeless prospect of improving the presentation
of science on commercial television. The organizers had kindly
sent a driver.

'Do you mind if I ask you a question?' he said as we waited for
my bag.

No, I didn't mind.

'Isn't it confusing to have the same name as that scientist guy?'
It took me a moment to understand. Was he pulling my leg?
Finally, it dawned on me.

'I am that scientist guy,' I answered.

He paused and then smiled. 'Sorry. That's my problem. I
thought it was yours too.'

He put out his hand. 'My name is William F. Buckley.' (Well,
he wasn't exactly William F. Buckley, but he did bear the name of
a contentious and well-known TV interviewer, for which he
doubtless took a lot of good-natured ribbing.)

As we settled into the car for the long drive, the windshield

The Most Precious Thing

wipers rhythmically thwacking, he told me he was glad I was 'that
scientist guy' - he had so many questions to ask about science.
Would I mind?
No, I didn't mind.

And so we got to talking. But not, as it turned out, about
science. He wanted to talk about frozen extraterrestrials languish-
ing in an Air Force base near San Antonio, 'channelling' (a way to
hear what's on the minds of dead people - not much, it turns out),
crystals, the prophecies of Nostradamus, astrology, the shroud of
Turin ... He introduced each portentous subject with buoyant
enthusiasm. Each time I had to disappoint him:

'The evidence is crummy,' I kept saying. 'There's a much
simpler explanation.'

He was, in a way, widely read. He knew the various speculative
nuances on, let's say, the 'sunken continents' of Atlantis and
Lemuria. He had at his fingertips what underwater expeditions
were supposedly just setting out to find the tumbled columns and
broken minarets of a once-great civilization whose remains were
now visited only by deep sea luminescent fish and giant kraken.
Except . . . while the ocean keeps many secrets, I knew that there
isn't a trace of oceanographic or geophysical support for Atlantis
and Lemuria. As far as science can tell, they never existed. By
now a little reluctantly, I told him so.

As we drove through the rain, I could see him getting glummer
and glummer. I was dismissing not just some errant doctrine, but a
precious facet of his inner life.

And yet there's so much in real science that's equally exciting,
more mysterious, a greater intellectual challenge - as well as being
a lot closer to the truth. Did he know about the molecular building
blocks of life sitting out there in the cold, tenuous gas between the
stars? Had he heard of the footprints of our ancestors found in
4-million-year-old volcanic ash? What about the raising of the
Himalayas when India went crashing into Asia? Or how viruses,
built like hypodermic syringes, slip their DNA past the host
organism's defences and subvert the reproductive machinery of
cells; or the radio search for extraterrestrial intelligence; or the
newly discovered ancient civilization of Ebla that advertised the
virtues of Ebla beer? No, he hadn't heard. Nor did he know, even

THE DEMON-HAUNTED WORLD

vaguely, about quantum indeterminacy, and he recognized DNA
only as three frequently linked capital letters.

Mr 'Buckley' - well-spoken, intelligent, curious - had heard
virtually nothing of modern science. He had a natural appetite for
the wonders of the Universe. He wanted to know about science.
It's just that all the science had gotten filtered out before it
reached him. Our cultural motifs, our educational system, our
communications media had failed this man. What society permit-
ted to trickle through was mainly pretence and confusion. It had
never taught him how to distinguish real science from the cheap
imitation. He knew nothing about how science works.

There are hundreds of books about Atlantis - the mythical
continent that is said to have existed something like 10,000 years
ago in the Atlantic Ocean. (Or somewhere. A recent book locates
it in Antarctica.) The story goes back to Plato, who reported it as
hearsay coming down to him from remote ages. Recent books
authoritatively describe the high level of Atlantean technology,
morals and spirituality, and the great tragedy of an entire popu-
lated continent sinking beneath the waves. There is a 'New Age'
Atlantis, 'the legendary civilization of advanced sciences,' chiefly
devoted to the 'science' of crystals. In a trilogy called Crystal
Enlightenment by Katrina Raphaell - the books mainly responsi-
ble for the crystal craze in America - Atlantean crystals read
minds, transmit thoughts, are the repositories of ancient history
and the model and source of the pyramids of Egypt. Nothing
approximating evidence is offered to support these assertions. (A
resurgence of crystal mania may follow the recent finding by the
real science of seismology that the inner core of the Earth may be
composed of a single, huge, nearly perfect crystal - of iron.)

A few books - Dorothy Vitaliano's Legends of the Earth, for
example - sympathetically interpret the original Atlantis legends
in terms of a small island in the Mediterranean that was destroyed
by a volcanic eruption, or an ancient city that slid into the Gulf of
Corinth after an earthquake. This, for all we know, may be the
source of the legend, but it is a far cry from the destruction of a
continent on which had sprung forth a preternaturally advanced
technical and mystical civilization.

What we almost never find - in public libraries or newsstand

The Most Precious Thing

magazines or prime-time television programmes - is the evidence
from sea floor spreading and plate tectonics, and from mapping
the ocean floor which shows quite unmistakably that there could
have been no continent between Europe and the Americas on
anything like the timescale proposed.

Spurious accounts that snare, the gullible are readily available.
Sceptical treatments are much harder to find. Scepticism does not
sell well. A bright and curious person who relies entirely on
popular culture to be informed about something like Atlantis is
hundreds or thousands of times more likely to come upon a fable
treated uncritically than a sober and balanced assessment.

Maybe Mr Buckley should know to be more sceptical about
what's dished out to him by popular culture. But apart from that,
it's hard to see how it's his fault. He simply accepted what the
most widely available and accessible sources of information
claimed was true. For his naivete, he was systematically misled
and bamboozled.

Science arouses a soaring sense of wonder. But so does pseudo-
science. Sparse and poor popularizations of science abandon
ecological niches that pseudoscience promptly fills. If it were
widely understood that claims to knowledge require adequate
evidence before they can be accepted, there would be no room for
pseudoscience. But a kind of Gresham's Law prevails in popular
culture by which bad science drives out good.

All over the world there are enormous numbers of smart, even
gifted, people who harbour a passion for science. But that passion
is unrequited. Surveys suggest that some 95 per cent of Americans
are 'scientifically illiterate'. That's just the same fraction as those
African Americans, almost all of them slaves, who were illiterate
just before the Civil War - when severe penalties were in force for
anyone who taught a slave to read. Of course there's a degree of
arbitrariness about any determination of illiteracy, whether it
applies to language or to science. But anything like 95 per cent
illiteracy is extremely serious.

Every generation worries that educational standards are decay-
ing. One of the oldest short essays in human history, dating from
Sumer some 4,000 years ago, laments that the young are disas-
trously more ignorant than the generation immediately preceding.

THE DEMON-HAUNTED WORLD

Twenty-four hundred years ago, the ageing and grumpy Plato, in
Book VII of the Laws, gave his definition of scientific illiteracy:

Who is unable to count one, two, three, or to distinguish odd
from even numbers, or is unable to count at all, or reckon
night and day, and who is totally unacquainted with the
revolution of the Sun and Moon, and the other stars . . . All
freemen, I conceive, should learn as much of these branches
of knowledge as every child in Egypt is taught when he learns
the alphabet. In that country arithmetical games have been
invented for the use of mere children, which they learn as
pleasure and amusement . . . I . . . have late in life heard
with amazement of our ignorance in these matters; to me we
appear to be more like pigs than men, and I am quite
ashamed, not only of myself, but of all Greeks.

I don't know to what extent ignorance of science and mathematics
contributed to the decline of ancient Athens, but I know that the
consequences of scientific illiteracy are far more dangerous in our
time than in any that has come before. It's perilous and foolhardy
for the average citizen to remain ignorant about global warming,
say, or ozone depletion, air pollution, toxic and radioactive
wastes, acid rain, topsoil erosion, tropical deforestation, exponen-
tial population growth. Jobs and wages depend on science and
technology. If our nation can't manufacture, at high quality and
low price, products people want to buy, then industries will
continue to drift away and transfer a little more prosperity to
other parts of the world. Consider the social ramifications of
fission and fusion power, supercomputers, data 'highways', abor-
tion, radon, massive reductions in strategic weapons, addiction,
government eavesdropping on the lives of its citizens, high-
resolution TV, airline and airport safety, foetal tissue transplants,
health costs, food additives, drugs to ameliorate mania or depres-
sion or schizophrenia, animal rights, superconductivity, morning-
after pills, alleged hereditary antisocial predispositions, space
stations, going to Mars, finding cures for AIDS and cancer.

How can we affect national policy - or even make intelligent
decisions in our own lives - if we don't grasp the underlying

The Most Precious Thing

issues? As I write, Congress is dissolving its own Office of
Technology Assessment - the only organization specifically tasked
to provide advice to the House and Senate on science and
technology. Its competence and integrity over the years have been
exemplary. Of the 535 members of the US Congress, rarely in the
twentieth century have as many as one per cent had any significant
background in science. The last scientifically literate President
may have been Thomas Jefferson.*

So how do Americans decide these matters? How do they
instruct their representatives? Who in fact makes these decisions,
and on what basis?

Hippocrates of Cos is the father of medicine. He is still remembered
2,500 years later for the Hippocratic Oath (a modified form of which
is still here and there taken by medical students upon their gradua-
tion). But he is chiefly celebrated because of his efforts to bring
medicine out of the pall of superstition and into the light of science.
In a typical passage Hippocrates wrote: 'Men think epilepsy divine,
merely because they do not understand it. But if they called
everything divine which they do not understand, why, there would
be no end of divine things.' Instead of acknowledging that in many
areas we are ignorant, we have tended to say things like the Universe
is permeated with the ineffable. A God of the Gaps is assigned
responsibility for what we do not yet understand. As knowledge of
medicine improved since the fourth century BC, there was more and
more that we understood and less and less that had to be attributed
to divine intervention - either in the causes or in the treatment of
disease. Deaths in childbirth and infant mortality have decreased,
lifetimes have lengthened, and medicine has improved the quality of
life for billions of us all over the planet.

In the diagnosis of disease, Hippocrates introduced elements
of the scientific method. He urged careful and meticulous

* Although claims can be made for Theodore Roosevelt, Herbert Hoover and
Jimmy Carter. Britain had such a Prime Minister in Margaret Thatcher. Her
early studies in chemistry, in part under the tutelage of Nobel laureate Dorothy
Hodgkin, were key to the UK's strong and successful advocacy that ozone-
depleting CFCs be banned worldwide.

THE DEMON-HAUNTED WORLD

observation: 'Leave nothing to chance. Overlook nothing.
Combine contradictory observations. Allow yourself enough
time.' Before the invention of the thermometer, he charted the
temperature curves of many diseases. He recommended that
physicians be able to tell, from present symptoms alone, the
probable past and future course of each illness. He stressed
honesty. He was willing to admit the limitations of the physician's
knowledge. He betrayed no embarrassment in confiding to poster-
ity that more than half his patients were killed by the diseases he
was treating. His options of course were limited; the drugs
available to him were chiefly laxatives, emetics and narcotics.
Surgery was performed, and cauterization. Considerable further
advances were made in classical times through to the fall of Rome.

While medicine in the Islamic world flourished, what followed
in Europe was truly a dark age. Much knowledge of anatomy and
surgery was lost. Reliance on prayer and miraculous healing
abounded. Secular physicians became extinct. Chants, potions,
horoscopes and amulets were widely used. Dissections of cadavers
were restricted or outlawed, so those who practised medicine were
prevented from acquiring first-hand knowledge of the human
body. Medical research came to a standstill.

It was very like what the historian Edward Gibbon described for
the entire Eastern Empire, whose capital was Constantinople:

In the revolution often centuries, not a single discovery was
made to exalt the dignity or promote the happiness of mankind.
Not a single idea had been added to the speculative systems of
antiquity, and a succession of patient disciples became in their
turn the dogmatic teachers of the next servile generation.

Even at its best, pre-modern medical practice did not save many.
Queen Anne was the last Stuart monarch of Great Britain. In the last
seventeen years of the seventeenth century, she was pregnant
eighteen times. Only five children were born alive. Only one of them
survived infancy. He died before reaching adulthood, and before her
coronation in 1702. There seems to be no evidence of some genetic
disorder. She had the best medical care money could buy.

Diseases that once tragically carried off countless infants and

The Most Precious Thing

children have been progressively mitigated and cured by science -
through the discovery of the microbial world, via the insight that
physicians and midwives should wash their hands and sterilize
their instruments, through nutrition, public health and sanitation
measures, antibiotics, drugs, vaccines, the uncovering of the
molecular structure of DNA, molecular biology, and now gene
therapy. In the developed world at least, parents today have an
enormously better chance of seeing their children live to adult-
hood than did the heir to the throne of one of the most powerful
nations on Earth in the late seventeenth century. Smallpox has been
wiped out worldwide. The area of our planet infested with malaria-
carrying mosquitoes has dramatically shrunk. The number of years a
child diagnosed with leukaemia can expect to live has been increas-
ing progressively, year by year. Science permits the Earth to feed
about a hundred times more humans, and under conditions much
less grim, than it could a few thousand years ago.

We can pray over the cholera victim, or we can give her 500
milligrams of tetracycline every twelve hours. (There is still a
religion, Christian Science, that denies the germ theory of disease; if
prayer fails, the faithful would rather see their children die than give
them antibiotics.) We can try nearly futile psychoanalytic talk
therapy on the schizophrenic patient, or we can give him 300 to 500
milligrams a day of chlozapine. The scientific treatments are hun-
dreds or thousands of times more effective than the alternatives.
(And even when the alternatives seem to work, we don't actually
know that they played any role: spontaneous remissions, even of
cholera and schizophrenia, can occur without prayer and without
psychoanalysis.) Abandoning science means abandoning much more
than air conditioning, CD players, hair dryers and fast cars.

In hunter-gatherer, pre-agricultural times, the human life
expectancy was about 20 to 30 years. That's also what it was in
Western Europe in Late Roman and in Medieval times. It didn't
rise to 40 years until around the year 1870. It reached 50 in 1915,
60 in 1930, 70 in 1955, and is today approaching 80 (a little more
for women, a little less for men). The rest of the world is retracing
the European increment in longevity. What is the cause of this
stunning, unprecedented, humanitarian transition? The germ
theory of disease, public health measures, medicines and medical

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technology. Longevity is perhaps the best single measure of the
physical quality of life. (If you're dead, there's little you can do to
be happy.) This is a precious offering from science to humanity -
nothing less than the gift of life.

But micro-organisms mutate. New diseases spread like wildfire.
There is a constant battle between microbial measures and human
countermeasures. We keep pace in this competition not just by
designing new drugs and treatments, but by penetrating progres-
sively more deeply toward an understanding of the nature of life -
basic research.

If the world is to escape the direst consequences of global
population growth and 10 or 12 billion people on the planet in the
late twenty-first century, we must invent safe but more efficient
means of growing food - with accompanying seed stocks, irrigation,
fertilizers, pesticides, transportation and refrigeration systems. It will
also take widely available and acceptable contraception, significant
steps toward political equality of women, and improvements in the
standards of living of the poorest people. How can all this be
accomplished without science and technology?

I know that science and technology are not just cornucopias
pouring gifts out into the world. Scientists not only conceived
nuclear weapons; they also took political leaders by the lapels,
arguing that their nation - whichever it happened to be - had to
have one first. Then they manufactured over 60,000 of them.
During the Cold War, scientists in the United States, the Soviet
Union, China and other nations were willing to expose their own
fellow citizens to radiation - in most cases without their know-
ledge - to prepare for nuclear war. Physicians in Tuskegee,
Alabama, misled a group of veterans into thinking they were
receiving medical treatment for their syphilis, when they were the
untreated controls. The atrocious cruelties of Nazi doctors are
well-known. Our technology has produced thalidomide, CFCs,
Agent Orange, nerve gas, pollution of air and water, species
extinctions, and industries so powerful they can ruin the climate of
the planet. Roughly half the scientists on Earth work at least
part-time for the military. While a few scientists are still perceived
as outsiders, courageously criticizing the ills of society and provid-
ing early warnings of potential technological catastrophes, many

The Most Precious Thing

are seen as compliant opportunists, or as the willing source of
corporate profits and weapons of mass destruction - never mind
the long-term consequences. The technological perils that science
serves up, its implicit challenge to received wisdom, and its
perceived difficulty, are all reasons for some people to mistrust
and avoid it. There's a reason people are nervous about science
and technology. And so the image of the mad scientist haunts our
world - down to the white-coated loonies of Saturday morning
children's TV and the plethora of Faustian bargains in popular
culture, from the eponymous Dr Faustus himself to Dr Franken-
stein, Dr Strangelove, and Jurassic Park.

But we can't simply conclude that science puts too much power
into the hands of morally feeble technologists or corrupt, power-
crazed politicians and so decide to get rid of it. Advances in
medicine and agriculture have saved vastly more lives than have
been lost in all the wars in history.* Advances in transportation,
communication and entertainment have transformed and unified
the world. In opinion poll after opinion poll science is rated
among the most admired and trusted occupations, despite the
misgivings. The sword of science is double-edged. Its awesome
power forces on all of us, including politicians, a new responsibil-
ity - more attention to the long-term consequences of technology,
a global and transgenerational perspective, an incentive to avoid
easy appeals to nationalism and chauvinism. Mistakes are becoming
too expensive.

Do we care what's true? Does it matter?

. . . where ignorance is bliss,
'Tis folly to be wise

wrote the poet Thomas Gray. But is it? Edmund Way Teale in his
1950 book Circle of the Seasons understood the dilemma better:

* At a large dinner party recently, I asked the assembled guests - ranging in age,
I guess, from thirties to sixties - how many of them would be alive today if not
for antibiotics, cardiac pacemakers, and the rest of the panoply of modern
medicine. Only one hand went up. It was not mine.

THE DEMON-HAUNTED WORLD

It is morally as bad not to care whether a thing is true or not,
so long as it makes you feel good, as it is not to care how you
got your money as long as you have got it.

It's disheartening to discover government corruption and incom-
petence, for example; but it is better not to know about it? Whose
interest does ignorance serve? If we humans bear, say, hereditary
propensities toward the hatred of strangers, isn't self-knowledge
the only antidote? If we long to believe that the stars rise and set
for us, that we are the reason there is a Universe, does science do
us a disservice in deflating our conceits?

In The Genealogy of Morals, Friedrich Nietzsche, as so many
before and after, decries the 'unbroken progress in the self-
belittling of man' brought about by the scientific revolution.
Nietzsche mourns the loss of 'man's belief in his dignity, his
uniqueness, his irreplaceability in the scheme of existence'. For
me, it is far better to grasp the Universe as it really is than to
persist in delusion, however satisfying and reassuring. Which
attitude is better geared for our long-term survival? Which gives
us more leverage on our future? And if our naive self-confidence
is a little undermined in the process, is that altogether such a loss?
Is there not cause to welcome it as a maturing and character-
building experience?

To discover that the Universe is some 8 to 15 billion and not 6 to
12 thousand years old* improves our appreciation of its sweep and
grandeur; to entertain the notion that we are a particularly
complex arrangement of atoms, and not some breath of divinity,
at the very least enhances our respect for atoms; to discover, as
now seems probable, that our planet is one of billions of other
worlds in the Milky Way galaxy and that our galaxy is one of
billions more, majestically expands the arena of what is possible;

* 'No thinking religious person believes this. Old hat,' writes one of the referees
of this book. But many 'scientific creationists' not only believe it, but are
making increasingly aggressive and successful efforts to have it taught in the
schools, museums, zoos, and textbooks. Why? Because adding up the 'begats',
the ages of patriarchs and others in the Bible gives such a figure, and the Bible
is 'inerrant'.

The Most Precious Thing

to find that our ancestors were also the ancestors of apes ties us to
the rest of life and makes possible important - if occasionally
rueful - reflections on human nature.

Plainly there is no way back. Like it or not, we are stuck with
science. We had better make the best of it. When we finally come
to terms with it and fully recognize its beauty and its power, we
will find, in spiritual as well as in practical matters, that we have
made a bargain strongly in our favour.

But superstition and pseudoscience keep getting in the way,
distracting all the 'Buckleys' among us, providing easy answers,
dodging sceptical scrutiny, casually pressing our awe buttons and
cheapening the experience, making us routine and comfortable
practitioners as well as victims of credulity. Yes, the world would
be a more interesting place if there were UFOs lurking in the deep
waters off Bermuda and eating ships and planes, or if dead people
could take control of our hands and write us messages. It would be
fascinating if adolescents were able to make telephone handsets
rocket off their cradles just by thinking at them, or if our dreams
could, more often than can be explained by chance and our
knowledge of the world, accurately foretell the future.

These are all instances of pseudoscience. They purport to use
the methods and findings of science, while in fact they are faithless
to its nature - often because they are based on insufficient
evidence or because they ignore clues that point the other way.
They ripple with gullibility. With the uninformed cooperation
(and often the cynical connivance) of newspapers, magazines,
book publishers, radio, television, movie producers and the like,
such ideas are easily and widely available. Far more difficult to
come upon, as I was reminded by my encounter with Mr 'Buckley',
are the alternative, more challenging and even more dazzling
findings of science.

Pseudoscience is easier to contrive than science, because dis-
tracting confrontations with reality - where we cannot control the
outcome of the comparison - are more readily avoided. The
standards of argument, what passes for evidence, are much more
relaxed. In part for these same reasons, it is much easier to
present pseudoscience to the general public than science. But this
isn't enough to explain its popularity.

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Naturally people try various belief systems on for size, to see if
they help. And if we're desperate enough, we become all too
willing to abandon what may be perceived as the heavy burden of
scepticism. Pseudoscience speaks to powerful emotional needs
that science often leaves unfulfilled. It caters to fantasies about
personal powers we lack and long for (like those attributed to
comic book superheroes today, and earlier, to the gods). In some
of its manifestations, it offers satisfaction of spiritual hungers,
cures for disease, promises that death is not the end. It reassures
us of our cosmic centrality and importance. It vouchsafes that we
are hooked up with, tied to, the Universe.* Sometimes it's a kind
of halfway house between old religion and new science, mistrusted
by both.

At the heart of some pseudoscience (and some religion also,
New Age and Old) is the idea that wishing makes it so. How
satisfying it would be, as in folklore and children's stories, to fulfil
our heart's desire just by wishing. How seductive this notion is,
especially when compared with the hard work and good luck
usually required to achieve our hopes. The enchanted fish or the
genie from the lamp will grant us three wishes - anything we want
except more wishes. Who has not pondered - just to be on the safe
side, just in case we ever come upon and accidentally rub an old,
squat brass oil lamp - what to ask for?

I remember, from childhood comic strips and books, a top-
hatted, moustachioed magician who brandished an ebony walking
stick. His name was Zatara. He could make anything happen,
anything at all. How did he do it? Easy. He uttered his commands
backwards. So if he wanted a million dollars, he would say 'srallod
noillim a em evig'. That's all there was to it. It was something like
prayer, but much surer of results.

I spent a lot of time at age eight experimenting in this vein,

* Although it's hard for me to see a more profound cosmic connection than the
astonishing findings of modern nuclear astrophysics: except for hydrogen, all
the atoms that make each of us up - the iron in our blood, the calcium in our
bones, the carbon in our brains - were manufactured in red giant stars
thousands of light years away in space and billions of years ago in time. We are,
as I like to say, starstuff.

The Most Precious Thing

commanding stones to levitate: 'esir, enots.' It never worked. I
blamed my pronunciation.

Pseudoscience is embraced, it might be argued, in exact propor-
tion as real science is misunderstood - except that the language
breaks down here. If you've never heard of science (to say nothing
of how it works), you can hardly be aware you're embracing
pseudoscience. You're simply thinking in one of the ways that
humans always have. Religions are often the state-protected
nurseries of pseudoscience, although there's no reason why reli-
gions have to play that role. In a way, it's an artefact from times
long gone. In some countries nearly everyone believes in astrology
and precognition, including government leaders. But this is not
simply drummed into them by religion; it is drawn out of the
enveloping culture in which everyone is comfortable with these
practices, and affirming testimonials are everywhere.

Most of the case histories I will relate in this book are
American - because these are the cases I know best, not
because pseudoscience and mysticism are more prominent in
the United States than elsewhere. But the psychic spoonbender
and extraterrestrial channeller Uri Geller hails from Israel. As
tensions rise between Algerian secularists and Muslim funda-
mentalists, more and more people are discreetly consulting the
country's 10,000 soothsayers and clairvoyants (about half of
whom operate with a licence from the government). High
French officials, including a former President of France,
arranged for millions of dollars to be invested in a scam (the
Elf-Aquitaine scandal) to find new petroleum reserves from
the air. In Germany, there is concern about carcinogenic 'Earth
rays' undetectable by science; they can be sensed only by
experienced dowsers brandishing forked sticks. 'Psychic sur-
gery' flourishes in the Philippines. Ghosts are something of a
national obsession in Britain. Since World War Two, Japan has
spawned enormous numbers of new religions featuring the
supernatural. An estimated 100,000 fortune-tellers flourish in
Japan; the clientele are mainly young women. Aum Shinrikyo,
a sect thought to be involved in the release of the nerve gas
sarin in the Tokyo subway system in March 1995, features

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levitation, faith healing and ESP among its main tenets.
Followers, at a high price, drank the 'miracle pond' water -
from the bath of Asahara, their leader. In Thailand, diseases
are treated with pills manufactured from pulverized sacred
Scripture. 'Witches' are today being burned in South Africa.
Australian peace-keeping forces in Haiti rescue a woman tied
to a tree; she is accused of flying from rooftop to rooftop, and
sucking the blood of children. Astrology is rife in India,
geomancy widespread in China.

Perhaps the most successful recent global pseudoscience - by
many criteria, already a religion - is the Hindu doctrine of
transcendental meditation (TM). The soporific homilies of its
founder and spiritual leader, the Maharishi Mahesh Yogi, can be
seen on television in America. Seated in the yogi position, his
white hair here and there flecked with black, surrounded by
garlands and floral offerings, he has a look. One day while
channel surfing we came upon this visage. 'You know who that
is?' asked our four-year-old son. 'God.' The worldwide TM
organization has an estimated valuation of $3 billion. For a fee
they promise through meditation to be able to walk you through
walls, to make you invisible, to enable you to fly. By thinking in
unison they have, they say, diminished the crime rate in Washing-
ton DC and caused the collapse of the Soviet Union, among other
secular miracles. Not one smattering of real evidence has been
offered for any such claims. TM sells folk medicine, runs trading
companies, medical clinics and 'research' universities, and has
unsuccessfully entered politics. In its oddly charismatic leader, its
promise of community, and the offer of magical powers in
exchange for money and fervent belief, it is typical of many
pseudosciences marketed for sacerdotal export.

At each relinquishing of civil controls and scientific education,
another little spurt in pseudoscience occurs. Leon Trotsky described
it for Germany on the eve of the Hitler takeover (but in a description
that might equally have applied to the Soviet Union of 1933):

Not only in peasant homes, but also in city skyscrapers, there
lives alongside the twentieth century the thirteenth. A hun-
dred million people use electricity and still believe in the

The Most Precious Thing

magic powers of signs and exorcisms . . . Movie stars go to
mediums. Aviators who pilot miraculous mechanisms created
by man's genius wear amulets on their sweaters. What
inexhaustible reserves they possess of darkness, ignorance
and savagery!

Russia is an instructive case. Under the Tsars, religious supersti-
tion was encouraged, but scientific and sceptical thinking - except
by a few tame scientists - was ruthlessly expunged. Under
Communism, both religion and pseudoscience were systematically
suppressed - except for the superstition of the state ideological
religion. It was advertised as scientific, but fell as far short of this
ideal as the most unself-critical mystery cult. Critical thinking -
except by scientists in hermetically sealed compartments of know-
ledge - was recognized as dangerous, was not taught in the
schools, and was punished where expressed. As a result, post-
Communism, many Russians view science with suspicion. When
the lid was lifted, as was also true of virulent ethnic hatreds, what
had all along been bubbling subsurface was exposed to view. The
region is now awash in UFOs, poltergeists, faith healers, quack
medicines, magic waters and old-time superstition. A stunning
decline in life expectancy, increasing infant mortality, rampant
epidemic disease, subminimal medical standards and ignorance of
preventive medicine all work to raise the threshold at which
scepticism is triggered in an increasingly desperate population. As
I write, the electorally most popular member of the Duma, a
leading supporter of the ultranationalist Vladimir Zhirinovsky, is
one Anatoly Kashpirovsky - a faith healer who remotely cures
diseases ranging from hernias to AIDS by glaring at you out of
your television set. His face starts stopped clocks.

A somewhat analogous situation exists in China. After the
death of Mao Zedong and the gradual emergence of a market
economy, UFOs, channelling and other examples of Western
pseudoscience emerged, along with such ancient Chinese practices
as ancestor worship, astrology and fortune telling - especially that
version that involves throwing yarrow sticks and working through
the hoary tetragrams of the / Ching. The government newspaper
lamented that 'the superstition of feudal ideology is reviving in our

THE DEMON-HAUNTED WORLD

countryside'. It was (and remains) a rural, not primarily an urban,
affliction.

Individuals with 'special powers' gained enormous follow-
ings. They could, they said, project Qi, the 'energy field of the
Universe', out of their bodies to change the molecular structure
of a chemical 2,000 kilometres away, to communicate with
aliens, to cure diseases. Some patients died under the ministra-
tions of one of these 'masters of Qi Gong' who was arrested and
convicted in 1993. Wang Hongcheng, an amateur chemist,
claimed to have synthesized a liquid, small amounts of which,
when added to water, would convert it to gasoline or the
equivalent. For a time he was funded by the army and the secret
police, but when his invention was found to be a scam he was
arrested and imprisoned. Naturally the story spread that his
misfortune resulted not from fraud, but from his unwillingness
to reveal his 'secret formula' to the government. (Similar
stories have circulated in America for decades, usually with the
government role replaced by a major oil or auto company.)
Asian rhinos are being driven to extinction because their horns,
when pulverized, are said to prevent impotence; the market
encompasses all of East Asia.

The government of China and the Chinese Communist Party
were alarmed by certain of these developments. On 5 December
1994, they issued a joint proclamation that read in part:

[PJublic education in science has been withering in recent
years. At the same time, activities of superstition and igno-
rance have been growing, and antiscience and pseudoscience
cases have become frequent. Therefore, effective measures
must be applied as soon as possible to strengthen public
education in science. The level of public education in science
and technology is an important sign of the national scientific
accomplishment. It is a matter of overall importance in
economic development, scientific advance, and the progress
of society. We must be attentive and implement such public
education as part of the strategy to modernize our socialist
country and to make our nation powerful and prosperous.
Ignorance is never socialist, nor is poverty.

The Most Precious Thing

So pseudoscience in America is part of a global trend. Its causes,
dangers, diagnosis and treatment are likely to be similar every-
where. Here, psychics ply their wares on extended television
commercials, personally endorsed by entertainers. They have
their own channel, the 'Psychic Friends Network'; a million
people a year sign on and use such guidance in their everyday
lives. For the chief executives of major corporations, for financial
analysts, for lawyers and bankers there is a species of astrologer/
soothsayer/psychic ready to advise on any matter. 'If people knew
how many people, especially the very rich and powerful ones,
went to psychics, their jaws would drop through the floor,' says a
psychic from Cleveland, Ohio. Royalty has traditionally been
vulnerable to psychic frauds. In ancient China and Rome astrol-
ogy was the exclusive property of the emperor; any private use of
this potent art was considered a capital offence. Emerging from a
particularly credulous Southern California culture, Nancy and
Ronald Reagan relied on an astrologer in private and public
matters - unknown to the voting public. Some portion of the
decision-making that influences the future of our civilization is
plainly in the hands of charlatans. If anything, the practice is
comparatively muted in America; its venue is worldwide.

As amusing as some of pseudoscience may seem, as confident as
we may be that we would never be so gullible as to be swept up by
such a doctrine, we know it's happening all around us. Transcen-
dental meditation and Aum Shinrikyo seem to have attracted a
large number of accomplished people, some with advanced
degrees in physics or engineering. These are not doctrines for
nitwits. Something else is going on.

What's more, no one interested in what religions are and how
they begin can ignore them. While vast barriers may seem to
stretch between a local, single-focus contention of pseudoscience
and something like a world religion, the partitions are very thin.
The world presents us with nearly insurmountable problems. A
wide variety of solutions are offered, some of very limited
worldview, some of portentous sweep. In the usual Darwinian
natural selection of doctrines, some thrive for a time, while most
quickly vanish. But a few - sometimes, as history has shown, the

THE DEMON-HAUNTED WORLD

most scruffy and least prepossessing among them - may have the
power to change profoundly the history of the world.

The continuum stretching from ill-practised science, pseudo-
science and superstition (New Age or Old), all the way to
respectable mystery religion, based on revelation, is indistinct. I
try not to use the word 'cult' in this book in its usual meaning of a
religion the speaker dislikes, but try to reach for the headstone of
knowledge - do they really know what they claim to know?
Everyone, it turns out, has relevant expertise.

In certain passages of this book I will be critical of the excesses
of theology, because at the extremes it is difficult to distinguish
pseudoscience from rigid, doctrinaire religion. Nevertheless, I
want to acknowledge at the outset the prodigious diversity and
complexity of religious thought and practice over the millennia;
the growth of liberal religion and ecumenical fellowship during the
last century; and the fact that - as in the Protestant Reformation,
the rise of Reform Judaism, Vatican II, and the so-called higher
criticism of the Bible - religion has fought (with varying degrees of
success) its own excesses. But in parallel to the many scientists
who seem reluctant to debate or even publicly discuss pseudo-
science, many proponents of mainstream religions are reluctant to
take on extreme conservatives and fundamentalists. If the trend
continues, eventually the field is theirs; they can win the debate by
default.

One religious leader writes to me of his longing for 'disciplined
integrity' in religion:

We have grown far too sentimental . . . Devotionalism and
cheap psychology on one side, and arrogance and dogmatic
intolerance on the other distort authentic religious life almost
beyond recognition. Sometimes I come close to despair, but
then I live tenaciously and always with hope . . . Honest
religion, more familiar than its critics with the distortions and
absurdities perpetrated in its name, has an active interest in
encouraging a healthy skepticism for its own purposes . . .
There is the possibility for religion and science to forge a
potent partnership against pseudo-science. Strangely, I think
it would soon be engaged also in opposing pseudo-religion.

The Most Precious Thing

Pseudoscience differs from erroneous science. Science thrives on
errors, cutting them away one by one. False conclusions are drawn
all the time, but they are drawn tentatively. Hypotheses are
framed so they are capable of being disproved. A succession of
alternative hypotheses is confronted by experiment and observa-
tion. Science gropes and staggers toward improved understand-
ing. Proprietary feelings are of course offended when a scientific
hypothesis is disproved, but such disproofs are recognized as
central to the scientific enterprise.

Pseudoscience is just the opposite. Hypotheses are often framed
precisely so they are invulnerable to any experiment that offers a
prospect of disproof, so even in principle they cannot be invalidated.
Practitioners are defensive and wary. Sceptical scrutiny is opposed.
When the pseudoscientific hypothesis fails to catch fire with scien-
tists, conspiracies to suppress it are deduced.

Motor ability in healthy people is almost perfect. We rarely
stumble and fall, except in young and old age. We can learn tasks
such as riding a bicycle or skating or skipping, jumping rope or
driving a car, and retain that mastery for the rest of our lives.
Even if we've gone a decade without doing it, it comes back to us
effortlessly. The precision and retention of our motor skills may,
however, give us a false sense of confidence in our other talents.
Our perceptions are fallible. We sometimes see what isn't there.
We are prey to optical illusions. Occasionally we hallucinate. We
are error-prone. A most illuminating book called How We Know
What Isn't So: The Fallibility of Human Reason in Everyday Life,
by Thomas Gilovich, shows how people systematically err in
understanding numbers, in rejecting unpleasant evidence, in being
influenced by the opinions of others. We're good in some things, but
not in everything. Wisdom lies in understanding our limitations. 'For
Man is a giddy thing,' teaches William Shakespeare. That's where
the stuffy sceptical rigour of science comes in.

Perhaps the sharpest distinction between science and pseudo-
science is that science has a far keener appreciation of human
imperfections and fallibility than does pseudoscience (or 'inerrant'
revelation). If we resolutely refuse to acknowledge where we are
liable to fall into error, then we can confidently expect that error -
even serious error, profound mistakes - will be our companion

THE DEMON-HAUNTED WORLD

forever. But if we are capable of a little courageous self-
assessment, whatever rueful reflections they may engender, our
chances improve enormously.

If we teach only the findings and products of science - no matter
how useful and even inspiring they may be - without communicat-
ing its critical method, how can the average person possibly
distinguish science from pseudoscience? Both then are presented
as unsupported assertion. In Russia and China, it used to be easy.
Authoritative science was what the authorities taught. The distinc-
tion between science and pseudoscience was made for you. No
perplexities needed to be muddled through. But when profound
political changes occurred and strictures on free thought were
loosened, a host of confident or charismatic claims - especially
those that told us what we wanted to hear - gained a vast
following. Every notion, however improbable, became authorita-
tive.

It is a supreme challenge for the popularizer of science to make
clear the actual, tortuous history of its great discoveries and the
misapprehensions and occasional stubborn refusal by its practi-
tioners to change course. Many, perhaps most, science textbooks
for budding scientists tread lightly here. It is enormously easier to
present in an appealing way the wisdom distilled from centuries of
patient and collective interrogation of Nature than to detail the
messy distillation apparatus. The method of science, as stodgy and
grumpy as it may seem, is far more important than the findings of
science.

Science and Hope

Two men came to a hole in the sky. One asked the other to
lift him up . . . But so beautiful was it in heaven that the
man who looked in over the edge forgot everything, forgot
his companion whom he had promised to help up and simply
ran off into all the splendour of heaven.

from an Iglulik Inuit prose poem,
early twentieth century, told by Inugpasugjuk to
Knud Rasmussen, the Greenlandic arctic explorer

I was a child in a time of hope. I wanted to be a scientist from my
earliest school days. The crystallizing moment came when I first
caught on that the stars are mighty suns, when it first dawned on me
how staggeringly far away they must be to appear as mere points of
light in the sky. I'm not sure I even knew the meaning of the word
'science' then, but I wanted somehow to immerse myself in all that
grandeur. I was gripped by the splendour of the Universe, transfixed
by the prospect of understanding how things really work, of helping
to uncover deep mysteries, of exploring new worlds - maybe even
literally. It has been my good fortune to have had that dream in part
fulfilled. For me, the romance of science remains as appealing and
new as it was on that day, more than half a century ago, when I was
shown the wonders of the 1939 World's Fair.

Popularizing science - trying to make its methods and
findings accessible to non-scientists - then follows naturally and

THE DEMON-HAUNTED WORLD

immediately. Not explaining science seems to me perverse.
When you're in love, you want to tell the world. This book is a
personal statement, reflecting my lifelong love affair with
science.

But there's another reason: science is more than a body of
knowledge; it is a way of thinking. I have a foreboding of an
America in my children's or grandchildren's time - when the
United States is a service and information economy; when nearly
all the key manufacturing industries have slipped away to other
countries; when awesome technological powers are in the hands of
a very few, and no one representing the public interest can even
grasp the issues; when the people have lost the ability to set their
own agendas or knowledgeably question those in authority; when,
clutching our crystals and nervously consulting our horoscopes,
our critical faculties in decline, unable to distinguish between what
feels good and what's true, we slide, almost without noticing, back
into superstition and darkness. The dumbing down of America is
most evident in the slow decay of substantive content in the
enormously influential media, the 30-second sound bites (now
down to 10 seconds or less), lowest common denominator
programming, credulous presentations on pseudoscience and
superstition, but especially a kind of celebration of ignorance. As
I write, the number one video cassette rental in America is the
movie Dumb and Dumber. Beavis and Butthead remains popular
(and influential) with young TV viewers. The plain lesson is that
study and learning - not just of science, but of anything - are
avoidable, even undesirable.

We've arranged a global civilization in which most crucial
elements - transportation, communications, and all other indus-
tries; agriculture, medicine, education, entertainment, protecting
the environment; and even the key democratic institution of
voting - profoundly depend on science and technology. We have
also arranged things so that almost no one understands science
and technology. This is a prescription for disaster. We might get
away with it for a while, but sooner or later this combustible
mixture of ignorance and power is going to blow up in our faces.

A Candle in the Dark is the title of a courageous, largely
Biblically based, book by Thomas Ady, published in London in

Science and Hope

1656, attacking the witch-hunts then in progress as a scam 'to
delude the people'. Any illness or storm, anything out of the
ordinary, was popularly attributed to witchcraft. Witches must
exist, Ady quoted the 'witchmongers' as arguing, 'else how should
these things be, or come to pass?' For much of our history, we
were so fearful of the outside world, with its unpredictable
dangers, that we gladly embraced anything that promised to
soften or explain away the terror. Science is an attempt, largely
successful, to understand the world, to get a grip on things, to get
hold of ourselves, to steer a safe course. Microbiology and
meteorology now explain what only a few centuries ago was
considered sufficient cause to burn women to death.

Ady also warned of the danger that 'the Nations [will] perish for
lack of knowledge'. Avoidable human misery is more often caused
not so much by stupidity as by ignorance, particularly our
ignorance about ourselves. I worry that, especially as the millen-
nium edges nearer, pseudoscience and superstition will seem year
by year more tempting, the siren song of unreason more sonorous
and attractive. Where have we heard it before? Whenever our
ethnic or national prejudices are aroused, in times of scarcity,
during challenges to national self-esteem or nerve, when we
agonize about our diminished cosmic place and purpose, or when
fanaticism is bubbling up around us - then, habits of thought
familiar from ages past reach for the controls.

The candle flame gutters. Its little pool of light trembles.
Darkness gathers. The demons begin to stir.

There is much that science doesn't understand, many mysteries
still to be resolved. In a Universe tens of billions of light years
across and some ten or fifteen billion years old, this may be the
case forever. We are constantly stumbling on surprises. Yet some
New Age and religious writers assert that scientists believe that
'what they find is all there is'. Scientists may reject mystic
revelations for which there is no evidence except somebody's
say-so, but they hardly believe their knowledge of Nature to be
complete.

Science is far from a perfect instrument of knowledge. It's just
the best we have. In this respect, as in many others, it's like

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democracy. Science by itself cannot advocate courses of human
action, but it can certainly illuminate the possible consequences of
alternative courses of action.

The scientific way of thinking is at once imaginative and
disciplined. This is central to its success. Science invites us to let
the facts in, even when they don't conform to our preconceptions.
It counsels us to carry alternative hypotheses in our heads and see
which best fit the facts. It urges on us a delicate balance between
no-holds-barred openness to new ideas, however heretical, and
the most rigorous sceptical scrutiny of everything - new ideas and
established wisdom. This kind of thinking is also an essential tool
for a democracy in an age of change.

One of the reasons for its success is that science has built-in,
error-correcting machinery at its very heart. Some may consider
this an overbroad characterization, but to me every time we
exercise self-criticism, every time we test our ideas against the
outside world, we are doing science. When we are self-indulgent
and uncritical, when we confuse hopes and facts, we slide into
pseudoscience and superstition.

Every time a scientific paper presents a bit of data, it's
accompanied by an error bar - a quiet but insistent reminder that
no knowledge is complete or perfect. It's a calibration of how
much we trust what we think we know. If the error bars are small,
the accuracy of our empirical knowledge is high; if the error bars
are large, then so is the uncertainty in our knowledge. Except in
pure mathematics nothing is known for certain (although much is
certainly false).

Moreover, scientists are usually careful to characterize the
veridical status of their attempts to understand the world - ranging
from conjectures and hypotheses, which are highly tentative, all
the way up to laws of Nature which are repeatedly and systemati-
cally confirmed through many interrogations of how the world
works. But even laws of Nature are not absolutely certain. There
may be new circumstances never before examined - inside black
holes, say, or within the electron, or close to the speed of light -
where even our vaunted laws of Nature break down and, however
valid they may be in ordinary circumstances, need correction.

Humans may crave absolute certainty; they may aspire to it;

Science and Hope

they may pretend, as partisans of certain religions do, to have
attained it. But the history of science - by far the most successful
claim to knowledge accessible to humans - teaches that the most
we can hope for is successive improvement in our understanding,
learning from our mistakes, an asymptotic approach to the
Universe, but with the proviso that absolute certainty will always
elude us.

We will always be mired in error. The most each generation can
hope for is to reduce the error bars a little, and to add to the body
of data to which error bars apply. The error bar is a pervasive,
visible self-assessment of the reliability of our knowledge. You
often see error bars in public opinion polls ('an uncertainty of plus
or minus three per cent', say). Imagine a society in which every
speech in the Congressional Record, every television commercial,
every sermon had an accompanying error bar or its equivalent.

One of the great commandments of science is, 'Mistrust argu-
ments from authority'. (Scientists, being primates, and thus given
to dominance hierarchies, of course do not always follow this
commandment.) Too many such arguments have proved too
painfully wrong. Authorities must prove their contentions like
everybody else. This independence of science, its occasional
unwillingness to accept conventional wisdom, makes it dangerous
to doctrines less self-critical, or with pretensions to certitude.

Because science carries us toward an understanding of how the
world is, rather than how we would wish it to be, its findings may
not in all cases be immediately comprehensible or satisfying. It
may take a little work to restructure our mindsets. Some of
science is very simple. When it gets complicated, that's usually
because the world is complicated - or because we're complicated.
When we shy away from it because it seems too difficult (or
because we've been taught so poorly), we surrender the ability to
take charge of our future. We are disenfranchised. Our self-
confidence erodes.

But when we pass beyond the barrier, when the findings and
methods of science get through to us, when we understand and put
this knowledge to use, many feel deep satisfaction. This is true for
everyone, but especially for children - born with a zest for
knowledge, aware that they must live in a future moulded by

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science, but so often convinced in their adolescence that science is
not for them. I know personally, both from having science
explained to me and from my attempts to explain it to others, how
gratifying it is when we get it, when obscure terms suddenly take
on meaning, when we grasp what all the fuss is about, when deep
wonders are revealed.

In its encounter with Nature, science invariably elicits a sense of
reverence and awe. The very act of understanding is a celebration of
joining, merging, even if on a very modest scale, with the magnifi-
cence of the Cosmos. And the cumulative worldwide build-up of
knowledge over time converts science into something only a little
short of a trans-national, trans-generational meta-mind.

'Spirit' comes from the Latin word 'to breathe'. What we
breathe is air, which is certainly matter, however thin. Despite
usage to the contrary, there is no necessary implication in the
word 'spiritual' that we are talking of anything other than matter
(including the matter of which the brain is made), or anything
outside the realm of science. On occasion, I will feel free to use
the word. Science is not only compatible with spirituality; it is a
profound source of spirituality. When we recognize our place in
an immensity of light years and in the passage of ages, when we
grasp the intricacy, beauty and subtlety of life, then that soaring
feeling, that sense of elation and humility combined, is surely
spiritual. So are our emotions in the presence of great art or music
or literature, or of acts of exemplary selfless courage such as those
of Mohandas Gandhi or Martin Luther King Jr. The notion that
science and spirituality are somehow mutually exclusive does a
disservice to both.

Science may be hard to understand. It may challenge cherished
beliefs. When its products are placed at the disposal of politicians
or industrialists, it may lead to weapons of mass destruction and
grave threats to the environment. But one thing you have to say
about it: it delivers the goods.

Not every branch of science can foretell the future - palaeontology
can't - but many can and with stunning accuracy. If you want to
know when the next eclipse of the Sun will be, you might try
magicians or mystics, but you'll do much better with scientists. They

Science and Hope

will tell you where on Earth to stand, when you have to be there, and
whether it will be a partial eclipse, a total eclipse, or an annular
eclipse. They can routinely predict a solar eclipse, to the minute, a
millennium in advance. You can go to the witch doctor to lift the
spell that causes your pernicious anaemia, or you can take vitamin
B„. If you want to save your child from polio, you can pray or you
can inoculate. If you're interested in the sex of your unborn child,
you can consult plumb-bob danglers all you want (left-right, a boy;
forward-back, a girl - or maybe it's the other way around), but
they'll be right, on average, only one time in two. If you want real
accuracy (here, 99 per cent accuracy), try amniocentesis and sono-
grams. Try science.

Think of how many religions attempt to validate themselves
with prophecy. Think of how many people rely on these prophe-
cies, however vague, however unfulfilled, to support or prop up
their beliefs. Yet has there ever been a religion with the prophetic
accuracy and reliability of science? There isn't a religion on the
planet that doesn't long for a comparable ability - precise, and
repeatedly demonstrated before committed sceptics - to foretell
future events. No other human institution comes close.

Is this worshipping at the altar of science? Is this replacing one
faith by another, equally arbitrary? In my view, not at all. The
directly observed success of science is the reason I advocate its
use. If something else worked better, I would advocate the
something else. Does science insulate itself from philosophical
criticism? Does it define itself as having a monopoly on the
'truth'? Think again of that eclipse a thousand years in the future.
Compare as many doctrines as you can think of, note what
predictions they make of the future, which ones are vague, which
ones are precise, and which doctrines - every one of them subject
to human fallibility - have error-correcting mechanisms built in.
Take account of the fact that not one of them is perfect. Then
simply pick the one that in a fair comparison works best (as
opposed to feels) best. If different doctrines are superior in quite
separate and independent fields, we are of course free to choose
several - but not if they contradict one another. Far from being
idolatry, this is the means by which we can distinguish the false
idols from the real thing.

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Again, the reason science works so well is partly that built-in
error-correcting machinery. There are no forbidden questions in
science, no matters too sensitive or delicate to be probed, no
sacred truths. That openness to new ideas, combined with the
most rigorous, sceptical scrutiny of all ideas, sifts the wheat from
the chaff. It makes no difference how smart, august or beloved
you are. You must prove your case in the face of determined,
expert criticism. Diversity and debate are valued. Opinions are
encouraged to contend - substantively and in depth.

The process of science may sound messy and disorderly. In a
way, it is. If you examine science in its everyday aspect, of course
you find that scientists run the gamut of human emotion, person-
ality and character. But there's one facet that is really striking to
the outsider, and that is the gauntlet of criticism considered
acceptable or even desirable. There is much warm and inspired
encouragement of apprentice scientists by their mentors. But the
poor graduate student at his or her PhD orai exam is subjected to
a withering crossfire of questions from the very professors who
have the candidate's future in their grasp. Naturally the students
are nervous; who wouldn't be? True, they've prepared for it for
years. But they understand that at this critical moment, they have
to be able to answer searching questions posed by experts. So in
preparing to defend their theses, they must practise a very useful
habit of thought: they must anticipate questions. They have to ask:
where in my dissertation is there a weakness that someone else
might find? I'd better identify it before they do.

You sit in at contentious scientific meetings. You find university
colloquia in which the speaker has hardly gotten thirty seconds
into the talk before there are devastating questions and comments
from the audience. You examine the conventions in which a
written report is submitted to a scientific journal for possible
publication, then is conveyed by the editor to anonymous referees
whose job it is to ask: did the author do anything stupid? Is there
anything in here that is sufficiently interesting to be published?
What are the deficiencies of this paper? Have the main results
been found by anybody else? Is the argument adequate, or should
the paper be resubmitted after the author has actually demon-
strated what is here only speculated on? And it's anonymous: the

Science and Hope

author doesn't know who the critics are. This is the everyday
expectation in the scientific community.

Why do we put up with it? Do we like to be criticized? No, no
scientist enjoys it. Every scientist feels a proprietary affection for
his or her ideas and findings. Even so, you don't reply to critics,
wait a minute; this is a really good idea; I'm very fond of it; it's
done you no harm; please leave it alone. Instead, the hard but just
rule is that if the ideas don't work, you must throw them away.
Don't waste neurons on what doesn't work. Devote those neurons
to new ideas that better explain the data. The British physicist
Michael Faraday warned of the powerful temptation

to seek for such evidence and appearances as are in the
favour of our desires, and to disregard those which oppose
them . . . We receive as friendly that which agrees with [us],
we resist with dislike that which opposes us; whereas the very
reverse is required by every dictate of common sense.

Valid criticism does you a favour.

Some people consider science arrogant - especially when it
purports to contradict beliefs of long standing or when it intro-
duces bizarre concepts that seem contradictory to common sense;
like an earthquake that rattles our faith in the very ground we're
standing on, challenging our accustomed beliefs, shaking the
doctrines we have grown to rely upon, can be profoundly disturb-
ing. Nevertheless, I maintain that science is part and parcel
humility. Scientists do not seek to impose their needs and wants
on Nature, but instead humbly interrogate Nature and take
seriously what they find. We are aware that revered scientists have
been wrong. We understand human imperfection. We insist on
independent and - to the extent possible - quantitative verifica-
tion of proposed tenets of belief. We are constantly prodding,
challenging, seeking contradictions or small, persistent residual
errors, proposing alternative explanations, encouraging heresy.
We give our highest rewards to those who convincingly disprove
established beliefs.

Here's one of many examples: the laws of motion and the
inverse square law of gravitation associated with the name of Isaac

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Newton are properly considered among the crowning achieve-
ments of the human species. Three hundred years later we use
Newtonian dynamics to predict those eclipses. Years after launch,
billions of miles from Earth (with only tiny corrections from
Einstein), the spacecraft beautifully arrives at a predetermined
point in the orbit of the target world, just as the world comes
ambling by. The accuracy is astonishing. Plainly, Newton knew
what he was doing.

But scientists have not been content to leave well enough alone.
They have persistently sought chinks in the Newtonian armour.
At high speeds and strong gravities, Newtonian physics breaks
down. This is one of the great findings of Albert Einstein's Special
and General Relativity, and is one of the reasons his memory is so
greatly honoured. Newtonian physics is valid over a wide range of
conditions including those of everyday life. But in certain circum-
stances highly unusual for human beings - we are not, after all, in
the habit of travelling near light speed - it simply doesn't give the
right answer; it does not conform to observations of Nature.
Special and General Relativity are indistinguishable from Newto-
nian physics in its realm of validity, but make very different
predictions - predictions in excellent accord with observation - in
those other regimes (high speed, strong gravity). Newtonian
physics turns out to be an approximation to the truth, good in
circumstances with which we are routinely familiar, bad in others.
It is a splendid and justly celebrated accomplishment of the
human mind, but it has its limitations.

However, in accord with our understanding of human fallibility,
heeding the counsel that we may asymptotically approach the
truth but will never fully reach it, scientists are today investigating
regimes in which General Relativity may break down. For exam-
ple, General Relativity predicts a startling phenomenon called
gravitational waves. They have never been detected directly. But
if they do not exist, there is something fundamentally wrong with
General Relativity. Pulsars are rapidly rotating neutron stars
whose flicker rates can now be measured to fifteen decimal places.
Two very dense pulsars in orbit around each other are predicted to
radiate copious quantities of gravitational waves, which will in
time slightly alter the orbits and rotation periods of the two stars.

Science and Hope

Joseph Taylor and Russell Hulse of Princeton University have
used this method to test the predictions of General Relativity in a
wholly novel way. For all they knew, the results would be
inconsistent with General Relativity and they would have over-
turned one of the chief pillars of modern physics. Not only were
they willing to challenge General Relativity, they were widely
encouraged to do so. As it turns out, the observations of binary
pulsars give a precise verification of the predictions of General
Relativity, and for this Taylor and Hulse were co-recipients of the
1993 Nobel Prize in Physics. In diverse ways, many other physi-
cists are testing General Relativity, for example by attempting
directly to detect the elusive gravitational waves. They hope to
strain the theory to the breaking point and discover whether a
regime of Nature exists in which Einstein's great advance in
understanding in turn begins to fray.

These efforts will continue as long as there are scientists.
General Relativity is certainly an inadequate description of
Nature at the quantum level, but even if that were not the case,
even if General Relativity were everywhere and forever valid,
what better way of convincing ourselves of its validity than a
concerted effort to discover its failings and limitations?

This is one of the reasons that the organized religions do not
inspire me with confidence. Which leaders of the major faiths
acknowledge that their beliefs might be incomplete or erroneous
and establish institutes to uncover possible doctrinal deficiencies?
Beyond the test of everyday living, who is systematically testing
the circumstances in which traditional religious teachings may no
longer apply? (It is certainly conceivable that doctrines and ethics
that may have worked fairly well in patriarchal or patristic or
medieval times might be thoroughly invalid in the very different
world we inhabit today.) What sermons even-handedly examine
the God hypothesis? What rewards are religious sceptics given by
the established religions - or, for that matter, social and economic
sceptics by the society in which they swim?

Science, Ann Druyan notes, is forever whispering in our ears,
'Remember, you're very new at this. You might be mistaken.
You've been wrong before.' Despite all the talk of humility, show
me something comparable in religion. Scripture is said to be

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divinely inspired - a phrase with many meanings. But what if it's
simply made up by fallible humans? Miracles are attested, but
what if they're instead some mix of charlatanry, unfamiliar states
of consciousness, misapprehensions of natural phenomena and
mental illness? No contemporary religion and no New Age belief
seems to me to take sufficient account of the grandeur, magnifi-
cence, subtlety and intricacy of the Universe revealed by science.
The fact that so little of the findings of modern science is
prefigured in Scripture to my mind casts further doubt on its
divine inspiration.

But of course I might be wrong.

Read the following two paragraphs - not to understand the
science described, but to get a feeling for the author's style of
thinking. He is facing anomalies, apparent paradoxes in physics;
'asymmetries' he calls them. What can we learn from them?

It is known that Maxwell's electrodynamics - as usually
understood at the present time - when applied to moving
bodies, leads to asymmetries which do not appear to be
inherent in the phenomena. Take, for example, the recipro-
cal electrodynamic action of a magnet and a conductor. The
observable phenomenon here depends only on the relative
motion of the conductor and the magnet, whereas the cus-
tomary view draws a sharp distinction between the two cases
in which either the one or the other of these bodies is in
motion. For if the magnet is in motion and the conductor at
rest, there arises in the neighbourhood of the magnet an
electric field with a certain definite energy, producing a
current at the places where parts of the conductor are
situated. But if the magnet is stationary and the conductor in
motion, no electric field arises in the neighbourhood of the
magnet. In the conductor, however, we find an electromotive
force, to which in itself there is no corresponding energy, but
which gives rise - assuming equality of relative motion in the
two cases discussed - to electric currents of the same path and
intensity as those produced by the electric forces in the
former case.

Science and Hope

Examples of this sort, together with the unsuccessful
attempts to discover any motion of the earth relative to the
'ether', suggest that the phenomena of electrodynamics as
well as of mechanics possess no properties corresponding to
the idea of absolute rest. They suggest rather that, as has
already been shown to the first order of small quantities, the
same laws of electrodynamics and optics will be valid for all
frames of reference for which the equations of mechanics
hold good.

What is the author trying to tell us here? I'll try to explain the
background later in this book. For now, we can perhaps recognize
that the language is spare, technical, cautious, clear, and not a jot
more complicated than it need be. You would not offhand guess
from how it's phrased (or from its unostentatious title, 'On the
Electrodynamics of Moving Bodies') that this article represents
the crucial arrival of the theory of Special Relativity into the
world, the gateway to the triumphant announcement of the
equivalence of mass and energy, the deflation of the conceit that
our small world occupies some 'privileged reference frame' in the
Universe, and in several different ways an epochal event in human
history. The opening words of Albert Einstein's 1905 paper are
characteristic of the scientific report. It is refreshingly unselfserv-
ing, circumspect, understated. Contrast its restrained tone with,
say, the products of modern advertising, political speeches,
authoritative theological pronouncements - or for that matter the
blurb on the cover of this book.

Notice how Einstein's paper begins by trying to make sense of
experimental results. Wherever possible, scientists experiment.
Which experiments suggest themselves often depends on which
theories currently prevail. Scientists are intent on testing those
theories to the breaking point. They do not trust what is intuitively
obvious. That the Earth is flat was once obvious. That heavy
bodies fall faster than light ones was once obvious. That blood-
sucking leeches cure most diseases was once obvious. That some
people are naturally and by divine decree slaves was once obvious.
That there is such a place as the centre of the Universe, and that
the Earth sits in that exalted spot was once obvious. That there is

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an absolute standard of rest was once obvious. The truth may be
puzzling or counterintuitive. It may contradict deeply held beliefs.
Experiment is how we get a handle on it.

At a dinner many decades ago, the physicist Robert W.
Wood was asked to respond to the toast, 'To physics and
metaphysics'. By 'metaphysics', people then meant something
like philosophy, or truths you could recognize just by thinking
about them. They could also have included pseudoscience.
Wood answered along these lines: the physicist has an idea. The
more he thinks it through, the more sense it seems to make. He
consults the scientific literature. The more he reads, the more
promising the idea becomes. Thus prepared, he goes to the
laboratory and devises an experiment to test it. The experiment
is painstaking. Many possibilities are checked. The accuracy of
measurement is refined, the error bars reduced. He lets the
chips fall where they may. He is devoted only to what the
experiment teaches. At the end of all this work, through careful
experimentation, the idea is found to be worthless. So the
physicist discards it, frees his mind from the clutter of error,
and moves on to something else.*

The difference between physics and metaphysics, Wood con-
cluded as he raised his glass high, is not that the practitioners of
one are smarter than the practitioners of the other. The difference
is that the metaphysicist has no laboratory.

For me, there are four main reasons for a concerted effort to
convey science - on radio and TV, in movies, newspapers, books,
computer programs, theme parks and classrooms - to every
citizen. In all uses of science, it is insufficient - indeed it is
dangerous - to produce only a small, highly competent, well-
rewarded priesthood of professionals. Instead, some fundamental
understanding of the findings and methods of science must be
available on the broadest scale.

* As the pioneering physicist Benjamin Franklin put it, 'In going on with these
experiments, how many pretty systems do we build, which we soon find
ourselves obliged to destroy?' At the very least, he thought, the experience
sufficed to 'help to make a vain Man humble'.

Science and Hope

• Despite plentiful opportunities for misuse, science can be the
golden road out of poverty and backwardness for emerging
nations. It makes national economies and the global civilization
run. Many nations understand this. It is why so many graduate
students in science and engineering at American graduate
schools - still the best in the world - are from other countries.
The corollary, one that the United States sometimes fails to
grasp, is that abandoning science is the road back into poverty
and backwardness.

• Science alerts us to the perils introduced by our world-altering
technologies, especially to the global environment on which our
lives depend. Science provides an essential early warning
system.

• Science teaches us about the deepest issues of origins, natures
and fates-of our species, of life, of our planet, of the Universe.
For the first time in human history we are able to secure a real
understanding of some of these matters. Every culture on Earth
has addressed such issues and valued their importance. All of
us feel goosebumps when we approach these grand questions.
In the long run, the greatest gift of science may be in teaching
us, in ways no other human endeavour has been able, some-
thing about our cosmic context, about where, when and who we
are.

• The values of science and the values of democracy are concord-
ant, in many cases indistinguishable. Science and democracy
began - in their civilized incarnations - in the same time and
place, Greece in the seventh and sixth centuries BC. Science
confers power on anyone who takes the trouble to learn it
(although too many have been systematically prevented from
doing so). Science thrives on, indeed requires, the free
exchange of ideas; its values are antithetical to secrecy. Science
holds to no special vantage points or privileged positions. Both
science and democracy encourage unconventional opinions and
vigorous debate. Both demand adequate reason, coherent
argument, rigorous standards of evidence and honesty. Science
is a way to call the bluff of those who only pretend to
knowledge. It is a bulwark against mysticism, against supersti-
tion, against religion misapplied to where it has no business

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being. If we're true to its values, it can tell us when we're being
lied to. It provides a mid-course correction to our mistakes.
The more widespread its language, rules and methods, the
better chance we have of preserving what Thomas Jefferson
and his colleagues had in mind. But democracy can also be
subverted more thoroughly through the products of science
than any pre-industrial demagogue ever dreamed.

Finding the occasional straw of truth awash in a great ocean of
confusion and bamboozle requires vigilance, dedication and cour-
age. But if we don't practise these tough habits of thought, we
cannot hope to solve the truly serious problems that face us and
we risk becoming a nation of suckers, a world of suckers, up for
grabs by the next charlatan who saunters along.

An extraterrestrial being, newly arrived on earth - scrutinizing
what we mainly present to our children on television and radio
and in movies, newspapers, magazines, comics and many books-
might easily conclude that we are intent on teaching them murder,
rape, cruelty, superstition, credulity and consumerism. We keep
at it, and through constant repetition many of them finally get it.
What kind of society could we create if, instead, we drummed into
them science and a sense of hope?

The Man in the Moon
and the Face on Mars

The moon leaps

In the Great River's current . . .

Floating on the wind,

What do I resemble?

Du Fu, 'Travelling at Night'
(China, Tang Dynasty, 765)

Each field of science has its own complement of pseudo-
science. Geophysicists have flat Earths, hollow Earths,
Earths with wildly bobbing axes to contend with, rapidly rising
and sinking continents, plus earthquake prophets. Botanists
have plants whose passionate emotional lives can be monitored
with lie detectors, anthropologists have surviving ape-men,
zoologists have extant dinosaurs, and evolutionary biologists
have Biblical literalists snapping at their flanks. Archaeologists
have ancient astronauts, forged runes and spurious statuary.
Physicists have perpetual motion machines, an army of amateur
relativity disprovers, and perhaps cold fusion. Chemists still
have alchemy. Psychologists have much of psychoanalysis and
almost all of parapsychology. Economists have long-range
economic forecasting. Meteorologists, so far, have long-range
weather forecasting, as in the sunspot-oriented Farmer's Alma-
nac (although long-term climate forecasting is another matter).
Astronomy has, as its most prominent pseudoscience, astrology

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- the discipline out of which it emerged. The pseudosciences
sometimes intersect, compounding the confusion - as in telepathic
searches for buried treasures from Atlantis, or astrological economic
forecasting.

But because I work mainly with planets, and because I've been
interested in the possibility of extraterrestrial life, the pseudo-
sciences that most often park themselves on my doorstep involve
other worlds and what we have come so easily in our time to call
'aliens'. In the chapters immediately following, I want to lay out
two recent, somewhat related pseudoscientific doctrines. They
share the possibility that human perceptual and cognitive imper-
fections play a role in deceiving us on matters of great import. The
first contends that a giant stone face from ages past is staring
expressionlessly up at the sky from the sands of Mars. The second
maintains that alien beings from distant worlds visit the Earth with
casual impunity.

Even when summarized so baldly, isn't there a kind of thrill in
contemplating these claims? What if such hoary science fiction
ideas - resonant surely with deep human fears and longings -
actually were coming to pass? Whose interest can fail to be
aroused? Immersed in such material, even the crassest cynic is
stirred. Are we absolutely sure, beyond the shadow of a doubt,
that we can dismiss these claims? And if hardened debunkers can
sense the appeal, what must those untutored in scientific scepti-
cism, like Mr 'Buckley', feel?

For most of history - before spacecraft, before telescopes, when
we were still largely immersed in magical thinking - the Moon was
an enigma. Almost no one thought of it as a world.

What do we actually see when we look up at the Moon with the
naked eye? We make out a configuration of irregular bright and
dark markings - not a close representation of any familiar object.
But, almost irresistibly, our eyes connect the markings, emphasiz-
ing some, ignoring others. We seek a pattern and we find one. In
world myth and folklore, many images are seen: a woman
weaving, stands of laurel trees, an elephant jumping off a cliff, a
girl with a basket on her back, a rabbit, the lunar intestines spilled
out on its surface after evisceration by an irritable flightless bird, a

The Man in the Moon and the Face on Mars

woman pounding tapa cloth, a four-eyed jaguar. People of one
culture have trouble understanding how such bizarre things could
be seen by the people of another.

The most common image is the Man in the Moon. Of course, it
doesn't really look like a man. Its features are lopsided, warped,
drooping. There's a beefsteak or something over the left eye. And
what expression does that mouth convey? An 'O' of surprise? A
hint of sadness, even lamentation? Doleful recognition of the
travails of life on Earth? Certainly the face is too round. The ears
are missing. I guess he's bald on top. Nevertheless, every time I
look at it, I see a human face.

World folklore depicts the Moon as something prosaic. In the
pre-Apollo generation, children were told that the Moon was
made of green (that is, smelly) cheese, and for some reason this
was thought not marvellous but hilarious. In children's books and
editorial cartoons, the Man in the Moon is often drawn simply as a
face set in a circle, not too different from the bland 'happy face' of
a pair of dots and an upturned arc. Benignly, he looks down on
the nocturnal frolics of animals and children, of the knife and the
spoon.

Consider again the two categories of terrain we recognize when
we examine the Moon with the naked eye: the brighter forehead,
cheeks and chin, and the darker eyes and mouth. Through a
telescope, the bright features are revealed to be ancient cratered
highlands, dating back, we now know (from the radioactive dating
of samples returned by the Apollo astronauts), to almost 4.5
billion years ago. The dark features are somewhat younger flows
of basaltic lava called maria (singular, mare - both from the Latin
word for ocean, although the Moon, we now know, is dry as a
bone). The maria welled up in the first few hundred million years
of lunar history, partly induced by the high-speed impact of
enormous asteroids and comets. The right eye is Mare Imbrium,
the beefsteak drooping over the left eye is the combination of
Mare Serenitatis and Mare Tranquilitatis (where Apollo 11
landed), and the off-centre open mouth is Mare Humorum. (No
craters can be made out by ordinary, unaided human vision.)

The Man in the Moon is in fact a record of ancient catastrophes,
most of which took place before humans, before mammals, before

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vertebrates, before multicelled organisms, and probably even
before life arose on Earth. It is a characteristic conceit of our
species to put a human face on random cosmic violence.

Humans, like other primates, are a gregarious lot. We enjoy one
another's company. We're mammals and parental care of the young
is essential for the continuance of the hereditary lines. The parent
smiles at the child, the child smiles back, and a bond is forged or
strengthened. As soon as the infant can see, it recognizes faces, and
we now know that this skill is hardwired in our brains. Those infants
who a million years ago were unable to recognize a face smiled back
less, were less likely to win the hearts of their parents and less likely
to prosper. These days, nearly every infant is quick to identify a
human face and to respond with a goony grin.

As an inadvertent side effect, the pattern-recognition machin-
ery in our brains is so efficient in extracting a face from a clutter of
other detail that we sometimes see faces where there are none.
We assemble disconnected patches of light and dark and uncon-
sciously try to see a face. The Man in the Moon is one result.
Michelangelo Antonioni's film Blowup describes another. There
are many other examples.

Sometimes it's a geological formation, such as the Old Man of
the Mountain at Franconia Notch, New Hampshire. We recognize
that, rather than some supernatural agency or an otherwise
undiscovered ancient civilization in New Hampshire, this is the
product of erosion and collapse of a rock face. Anyway, it doesn't
look much like a face anymore. There's the Devil's Head in North
Carolina, the Sphinx Rock in Wast Water, Cumbria, England, the
Old Woman in France, the Vartan Rock in Armenia. Sometimes
it's a reclining woman, as Mt Ixtaccihuatl in Mexico. Sometimes
it's other body parts, as the Grand Tetons in Wyoming -
approached from the West, a pair of mountain peaks named by
French explorers. (Actually there are three.) Sometimes it's
changing patterns in the clouds. In late medieval and renaissance
Spain, visions of the Virgin Mary were 'confirmed' by people
seeing saints in cloud forms. (While sailing out of Suva, Fiji, I
once saw the head of a truly terrifying monster, jaws agape, set in
a brooding storm cloud.)

The Man in the Moon and the Face on Mars

Occasionally, a vegetable or a pattern of wood grain or the hide
of a cow resembles a human face. There was a celebrated eggplant
that closely resembled Richard M. Nixon. What shall we deduce
from this fact? Divine or extraterrestrial intervention? Republican
meddling in eggplant genetics? No. We recognize that there are
large numbers of eggplants in the world and that, given enough of
them, sooner or later we'll come upon one that looks like a human
face, even a very particular human face.

When the face is of a religious personage - as, for example, a
tortilla purported to exhibit the face of Jesus - believers tend
quickly to deduce the hand of God. In an age more sceptical than
most, they crave reassurance. Still, it seems unlikely that a miracle
is being worked on so evanescent a medium. Considering how
many tortillas have been pounded out since the beginning of the
world, it would be surprising if a few didn't have at least vaguely
familiar features.*

Magical properties have been ascribed to ginseng and man-
drake roots, in part because of vague resemblances to the
human form. Some chestnut shoots show smiling faces. Some
corals look like hands. The ear fungus (also unpleasantly called
'Jew's ear') indeed looks like an ear, and something rather like
enormous eyes can be seen on the wings of certain moths. Some
of this may not be mere coincidence; plants and animals that
suggest a face may be less likely to be gobbled up by creatures
with faces - or creatures who are afraid of predators with faces.
A 'walking stick' is an insect spectacularly well disguised as a
twig. Naturally, it tends to live on and around trees. Its mimicry
of the plant world saves it from birds and other predators, and
is almost certainly the reason that its extraordinary form was
slowly moulded by Darwinian natural selection. Such crossings
of the boundaries between kingdoms of life are unnerving. A

* These cases are very different from that of the so-called Shroud of Turin, which
shows something too close to a human form to be a misapprehended natural
pattern and which is now suggested by carbon-14 dating to be not the death
shroud of Jesus, but a pious hoax from the fourteenth century - a time when
the manufacture of fraudulent religious relics was a thriving and profitable
home handicraft industry.

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young child viewing a walking stick can easily imagine an army
of sticks, branches and trees marching for some ominous planty
purpose.

Many instances of this sort are described and illustrated in a
1979 book called Natural Likeness by John Michell, a British
enthusiast of the occult. He takes seriously the claims of
Richard Shaver, who - as described below - played a role in the
origin of the UFO excitement in America. Shaver cut open
rocks on his Wisconsin farm and discovered, written in a
pictographic language that only he could see, much less under-
stand, a comprehensive history of the world. Michell also
accepts at face value the claims of the dramatist and surrealist
theoretician Antonin Artaud, who, in part under the influence
of peyote, saw in the patterns on the outsides of rocks erotic
images, a man being tortured, ferocious animals and the like.
'The whole landscape revealed itself,' Michell says, 'as the
creation of a single thought.' But a key question: was that
thought inside or outside Artaud's head? Artaud concluded,
and Michell agrees, that the patterns so apparent in the rocks
were manufactured by an ancient civilization, rather than by
Artaud's partly hallucinogen-induced altered state of con-
sciousness. When Artaud returned from Mexico to Europe, he
was diagnosed as mad. Michell decries the 'materialist outlook'
that greeted Artaud's patterns sceptically.

Michell shows us a photograph of the Sun taken in X-ray light
which looks vaguely like a face and informs us that 'followers of
Gurdjieff see the face of their Master' in the solar corona.
Innumerable faces in trees, mountains and boulders all over the
world are inferred to be the product of ancient wisdom.
Perhaps some are: it's a good practical joke, as well as a
tempting religious symbol, to pile stones so from afar they look
like a giant face.

The view that most of these forms are patterns natural to
rock-forming processes and the bilateral symmetry of plants and
animals, plus a little natural selection - all processed through the
human-biased filter of our perception - Michell describes as
'materialism' and a 'nineteenth-century delusion'. 'Conditioned
by rationalist beliefs, our view of the world is duller and more

The Man in the Moon and the Face on Mars

confined than nature intended.' By what process he has plumbed
the intentions of Nature is not revealed.

Of the images he presents, Michell concludes that

their mystery remains essentially untouched, a constant
source of wonder, delight and speculation. All we know for
sure is that nature created them and at the same time gave us
the apparatus to perceive them and minds to appreciate their
endless fascination. For the greatest profit and enjoyment
they should be viewed as nature intended, with the eye of
innocence, unclouded by theories and preconceptions, with
the manifold vision, innate in all of us, that enriches and
dignifies human life, rather than with the cultivated single
vision of the dull and opinionated.

Perhaps the most famous spurious claim of a portentous pattern
involves the canals of Mars. First observed in 1877, they were
seemingly confirmed by a succession of dedicated professional
astronomers peering through large telescopes all over the
world. A network of single and double straight lines was
reported, crisscrossing the Martian surface and with such
uncanny geometrical regularity that they could only be of
intelligent origin. Evocative conclusions were drawn about a
parched and dying planet populated by an older and wiser
technical civilization dedicated to conservation of water
resources. Hundreds of canals were mapped and named. But,
oddly, they avoided showing up on photographs. The human
eye, it was suggested, could remember the brief instants of
perfect atmospheric transparency, while the undiscriminating
photographic plate averaged the few clear with the many blurry
moments. Some astronomers saw the canals. Many did not.
Perhaps certain observers were more skilled at seeing canals. Or
perhaps the whole business was some kind of perceptual delusion.

Much of the idea of Mars as an abode of life, as well as the
prevalence of 'Martians' in popular fiction, derives from the
canals. I myself grew up steeped in this literature, and when I
found myself an experimenter on the Mariner 9 mission to Mars -
the first spacecraft to orbit the red planet - naturally I was

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interested to see what the real circumstances were. With Mariner
9 and with Viking, we were able to map the planet pole-to-pole,
detecting features hundreds of times smaller than the best that
could be seen from Earth. I found, not altogether to my surprise,
not a trace of canals. There were a few more or less linear features
that had been made out through the telescope - for example, a
5,000-kilometre-long rift valley that would have been hard to
miss. But the hundreds of 'classical' canals carrying water from the
polar caps through the arid deserts to the parched equatorial cities
simply did not exist. They were an illusion, some malfunction of
the human hand-eye-brain combination at the limit of resolution
when we peer through an unsteady and turbulent atmosphere.

Even a succession of professional scientists - including famous
astronomers who had made other discoveries that are confirmed
and now justly celebrated - can make serious, even profound
errors in pattern recognition. Especially where the implications of
what we think we are seeing seem to be profound, we may not
exercise adequate self-discipline and self-criticism. The Martian
canal myth constitutes an important cautionary tale.

For the canals, spacecraft missions provided the means of
correcting our misapprehensions. But it is also true that some of
the most haunting claims of unexpected patterns emerge from
spacecraft exploration. In the early 1960s, I urged that we be
attentive to the possibility of finding the artefacts of ancient
civilizations, either those indigenous to a given world, or those
constructed by visitors from elsewhere. I didn't imagine that this
would be easy or probable, and I certainly did not suggest that, on
so important a matter, anything short of iron-clad evidence would
be worth considering.

Beginning with John Glenn's evocative report of 'fireflies' sur-
rounding his space capsule, every time an astronaut reported seeing
something not immediately understood, there were those who
deduced 'aliens'. Prosaic explanations - specks of paint flecking off
the ship in the space environment, say - were dismissed with
contempt. The lure of the marvellous blunts our critical faculties. (As
if a man become a moon is not marvel enough.)

Around the time of the Apollo lunar landings, many non-
experts - owners of small telescopes, flying saucer zealots, writers

The Man in the Moon and the Face on Mars

for aerospace magazines - pored over the returned photographs
seeking anomalies that NASA scientists and astronauts had
overlooked. Soon there were reports of gigantic Latin letters and
Arabic numerals inscribed on the lunar surface, pyramids, high-
ways, crosses, glowing UFOs. Bridges were reported on the
Moon, radio antennas, the tracks of enormous crawling vehicles,
and the devastation left by machines able to slice craters in two.
Every one of these claims, though, turns out to be a natural lunar
geological formation misjudged by amateur analysts, internal
reflections in the optics of the astronauts' Hasselblad cameras,
and the like. Some enthusiasts discerned the long shadows of
ballistic missiles - Soviet missiles, it was ominously confided,
aimed at America. The rockets, also described as 'spires', turn out
to be low hills casting long shadows when the Sun is near the lunar
horizon. A little trigonometry dispels the mirage.

These experiences also provide fair warning: for a complex
terrain sculpted by unfamiliar processes, amateurs (and some-
times even professionals) examining photographs, especially near
the limit of resolution, may get into trouble. Their hopes and
fears, the excitement of possible discoveries of great import, may
overwhelm the usual sceptical and cautious approach of science.

If we examine available surface images of Venus, occasionally a
peculiar landform swims into view - as, for example, a rough
portrait of Joseph Stalin discovered by American geologists
analysing Soviet orbital radar imagery. No one maintains, I
gather, that unreconstructed Stalinists had doctored the magnetic
tapes, or that the former Soviets were engaged in engineering
activities of unprecedented and hitherto unrevealed scale on the
surface of Venus - where every spacecraft to land has been fried in
an hour or two. The odds are overwhelming that this feature,
whatever it is, is due to geology. The same is true of what seems to
be a portrait of the cartoon character Bugs Bunny on the Uranian
moon Ariel. A Hubble space telescope image of Titan in the
near-infrared shows clouds roughly configured to make a world-
sized smiling face. Every planetary scientist has a favourite
example.

The astronomy of the Milky Way also is replete with imagined
likenesses - for example, the Horsehead, Eskimo, Owl,

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Homunculus, Tarantula and North American Nebulae, all irregu-
lar clouds of gas and dust, illuminated by bright stars and each on
a scale that dwarfs our solar system. When astronomers mapped
the distribution of galaxies out to a few hundred million light
years, they found themselves outlining a crude human form which
has been called 'the Stickman'. The configuration is understood as
something like enormous adjacent soap bubbles, the galaxies
formed on the surface of adjacent bubbles and almost no galaxies
in the interiors. This makes it quite likely that they will mark out a
pattern with bilateral symmetry something like the Stickman.

Mars is much more clement than Venus, although the Viking
landers provided no compelling evidence for life. Its terrain is
extremely heterogeneous and diverse. With 100,000 or so close-up
photographs available, it is not surprising that claims have been
made over the years about something unusual on Mars. There is, for
example, a cheerful 'happy face' sitting inside a Martian impact
crater 8 kilometres (5 miles) across, with a set of radial splash marks
outside, making it look like the conventional representation of a
smiling Sun. But no one claims that this has been engineered by an
advanced (and excessively genial) Martian civilization, perhaps to
attract our attention. We recognize that, with objects of all sizes
falling out of the sky, with the surface rebounding, slumping and
reconfiguring itself after each impact, and with ancient water and
mudflows and modern windborne sand sculpting the surface, a wide
variety of landforms must be generated. If we scrutinize 100,000
pictures, it's not surprising that occasionally we'll come upon some-
thing like a face. With our brains programmed for this from infancy,
it would be amazing if we couldn't find one here and there.

A few small mountains on Mars resemble pyramids. In the
Elysium high plateau, there is a cluster of them - the biggest a few
kilometres across at the base - all oriented in the same direction.
There is something a little eerie about these pyramids in the
desert, so reminiscent of the Gizeh plateau in Egypt, and I would
love to examine them more closely. Is it reasonable, though, to
deduce Martian pharaohs?

Similar features are also known on Earth in miniature, espe-
cially in Antarctica. Some of them would come up to your knees.
If we knew nothing else about them, would it be fair to conclude

The Man in the Moon and the Face on Mars

that they've been manufactured by scale-model Egyptians living in
the Antarctic wasteland? (The hypothesis loosely fits the observa-
tions, but much else we know about the polar environment and the
physiology of humans speaks against it.) They are, in fact, generated
by wind erosion - the splatter of fine particles picked up by strong
winds blowing mainly in the same direction and, over the years,
sculpting what once were irregular hummocks into nicely symmetri-
cal pyramids. They're called dreikanters, from a German word
meaning three sides. This is order generated out of chaos by natural
processes - something we see over and over again throughout the
Universe (in rotating spiral galaxies, for instance). Each time it
happens we're tempted to infer the direct intervention of a Maker.

On Mars, there is evidence of winds much fiercer than any ever
experienced on Earth, ranging up to half the speed of sound.
Planet-wide duststorms are common, carrying fine grains of sand.
A steady pitter-patter of particles moving much faster than in the
fiercest gales of Earth should, over ages of geological time, work
profound changes in rock faces and landforms. It would not be too
surprising if a few features - even very large ones - were sculpted
by aeolian processes into the pyramidal forms we see.

There is a place on Mars called Cydonia, where a great stone face a
kilometre across stares unblinkingly up at the sky. It is an unfriendly
face, but one that seems recognizably human. In some representa-
tions, it could have been sculpted by Praxiteles. It lies in a landscape
where many low hills have been moulded into odd forms, perhaps by
some mixture of ancient mudflows and subsequent wind erosion.
From the number of impact craters, the surrounding terrain looks to
be at least hundreds of millions of years old.

Intermittently, 'The Face' has attracted attention, both in the
United States and in the former Soviet Union. The headline in the
20 November 1984 Weekly World News, a supermarket tabloid
not celebrated for its integrity, read:

SOVIET SCIENTIST'S AMAZING CLAIM: RUINED
TEMPLES FOUND ON MARS. SPACE PROBE DIS-
COVERS REMAINS OF 50,000-YEAR-OLD CIVILIZA-
TION.

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The revelations are attributed to an anonymous Soviet source and
breathlessly describe discoveries made by a nonexistent Soviet
space vehicle.

But the story of 'The Face' is almost entirely an American one.
It was found by one of the Viking orbiters in 1976. There was an
unfortunate dismissal of the feature by a project official as a trick
of light and shadow, which prompted a later accusation that
NASA was covering up the discovery of the millennium. A few
engineers, computer specialists and others - some of them con-
tract employees of NASA - worked on their own time digitally to
enhance the image. Perhaps they hoped for stunning revelations.
That's permissible in science, even encouraged - as long as your
standards of evidence are high. Some of them were fairly cautious
and deserve to be commended for advancing the subject. Others
were less restrained, deducing not only that the Face was a
genuine, monumental sculpture of a human being, but claiming to
find a city nearby with temples and fortifications.* From spurious
arguments, one writer announced that the monuments had a
particular astronomical orientation - not now, though, but half a
million years ago - from which it followed that the Cydonian
wonders were erected in that remote epoch. But then how could
the builders have been human? Half a million years ago, our
ancestors were busy mastering stone tools and fire. They did not
have spaceships.

The Martian Face is compared to 'similar faces . . . constructed
in civilizations on Earth. The faces are looking up at the sky
because they're looking up to God.' Or the Face was constructed
by the survivors of an interplanetary war that left the surface of
Mars (and the Moon) pockmarked and ravaged. What causes all
those craters anyway? Is the Face a remnant of a long-extinct
human civilization? Were the builders originally from Earth or
Mars? Could the Face have been sculpted by interstellar visitors

* The general idea is quite old, going back at least a century to the Martian canal
myth of Percival Lowell. As one of many examples, P.E. Cleator, in his 1936
book Rockets Through Space: The Dawn of Interplanetary Travel, speculated:
'On Mars, the crumbling remains of ancient civilizations may be found, mutely
testifying to the one-time glory of a dying world.'

The Man in the Moon and the Face on Mars

stopping briefly on Mars? Was it left for us to discover? Might
they also have come to Earth and initiated life here? Or at least
human life? Were they, whoever they were, gods? Much fervent
speculation is evoked.

More recently, claims have been made for a connection between
'monuments' on Mars and 'crop circles' on Earth; of inexhaustible
supplies of energy waiting to be extracted from ancient Martian
machines; and of a massive NASA cover-up to hide the truth from
the American public. Such pronouncements go far beyond more
incautious speculation about enigmatic landforms.

When, in August 1993, the Mars Observer spacecraft failed
within hailing distance of Mars, there were those who accused
NASA of faking the mishap so it could study the Face in detail
without having to release the images to the public. (If so, the
charade is quite elaborate: all the experts on Martian geomorphol-
ogy know nothing about it, and some of us have been working
hard to design new missions to Mars less vulnerable to the
malfunction that destroyed Mars Observer.) There was even a
handful of pickets outside the gates of the Jet Propulsion Labora-
tory, worked up over this supposed abuse of power.

The tabloid Weekly World News for 14 September 1993 devoted
its front page to the headline 'New NASA Photo Proves Humans
Lived on Mars!' A fake face, allegedly taken by Mars Observer in
orbit about Mars (in fact, the spacecraft seems to have failed
before achieving orbit), is said by a non-existent 'leading space
scientist' to prove that Martians colonized Earth 200,000 years
ago. The information is being suppressed, he is made to say, to
prevent 'world panic'.

Put aside the improbability that such a revelation would actually
lead to 'world panic'. For anyone who has witnessed a portentous
scientific finding in the making - the July 1994 impact of Comet
Shoemaker-Levy 9 with Jupiter comes to mind - it will be clear
that scientists tend to be effervescent and uncontainable. They
have an indomitable compulsion to share new data. Only through
prior agreement, not ex post facto, do scientists abide military
secrecy. I reject the notion that science is by its nature secretive.
Its culture and ethos are, and for very good reason, collective,
collaborative and communicative.

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If we restrict ourselves to what is actually known, and ignore the
tabloid industry that manufactures epochal discoveries out of thin
air, where are we? When we know only a little about the Face, it
raises goosebumps. When we know a little more, the mystery
quickly shallows.

Mars has a surface area of almost 150 million square kilometres.
Is it so astonishing that one (comparatively) postage-stamp-sized
patch in 150 million should look artificial - especially given our
penchant, since infancy, for finding faces? When we examine the
neighbouring jumble of hillocks, mesas and other complex surface
forms, we recognize that the feature is akin to many that do not at
all resemble a human face. Why this resemblance? Would the
ancient Martian engineers rework only this mesa (well, maybe a
few others) and leave all others unimproved by monumental
sculpture? Or shall we conclude that other blocky mesas are also
sculpted into the form of faces, but weirder faces, unfamiliar to us
on Earth?

If we study the original image more carefully, we find that a
strategically placed 'nostril' - one that adds much to the impres-
sion of a face - is in fact a black dot corresponding to lost data in
the radio transmission from Mars to Earth. The best picture of the
Face shows one side lit by the Sun, the other in deep shadow.
Using the original digital data, we can severely enhance the
contrast in the shadows. When we do, we find something rather
unfacelike there. The Face is at best half a face. Despite our
shortness of breath and the beating of our hearts, the Martian
sphinx looks natural - not artificial, not a dead ringer for a human
face. It was probably sculpted by slow geological process over
millions of years.

But I might be wrong. It's hard to be sure about a world we've
seen so little of in extreme close-up. These features merit closer
attention with higher resolution. Much more detailed photos of
the Face would surely settle issues of symmetry and help resolve
the debate between geology and monumental sculpture. Small
impact craters found on or near the Face can settle the question of
its age. In the case (most unlikely in my view) that the nearby
structures were really once a city, that fact should also be obvious
on closer examination. Are there broken streets? Crenellations in

The Man in the Moon and the Face on Mars

the 'fort'? Ziggurats, towers, columned temples, monumental
statuary, immense frescoes? Or just rocks?

Even if these claims are extremely improbable - as I think they
are - they are worth examining. Unlike the UFO phenomenon,
we have here the opportunity for a definitive experiment. This
kind of hypothesis is falsifiable, a property that brings it well into
the scientific arena. I hope that forthcoming American and
Russian missions to Mars, especially orbiters with high-resolution
television cameras, will make a special effort - among hundreds of
other scientific questions - to look much more closely at the
pyramids and what some people call the Face and the city.

Even if it becomes plain to everyone that these Martian features
are geological and not artificial, monumental faces in space (and
allied wonders) will not, I fear, go away. Already there are
supermarket tabloids reporting nearly identical faces seen from
Venus to Neptune (floating in the clouds?). The 'findings' are
typically attributed to fictitious Russian spacecraft and imaginary
space scientists, which of course makes it marginally harder for a
sceptic to check the story out.

One of the Mars face enthusiasts now announces:

Breakthru News of the Century
Censored by NASA
for fear of Religious upheavals and breakdowns.
The Discovery of ancient
ALIEN RUINS ON THE MOON

A 'giant city, size of Los Angeles basin, covered by immense glass
dome, abandoned millions of years ago, and shattered by meteors
with gigantic tower 5 miles tall, with giant one mile square cube on
top' is breathlessly 'CONFIRMED' on the well-studied Moon.
The evidence? Photos taken by NASA robotic and Apollo mis-
sions whose significance was suppressed by the government and
overlooked by all those lunar scientists in many countries who
don't work for the 'government'.

The 18 August 1992 issue of Weekly World News reports the
discovery by 'a secret NASA satellite' of 'thousands maybe even

THE DEMON-HAUNTED WORLD

millions of voices' emanating from the black hole at the centre of
the galaxy M51, all singing ' "Glory, glory, glory to the Lord on
high" over and over again'. In English. There is even a tabloid
report, fully although murkily illustrated, of a space probe that
photographed God, or at least his eyes and the bridge of his nose,
up there in the Orion Nebula.

The 20 July 1993 WWN sports a banner headline, 'Clinton
Meets with JFK!' along with a faked photo of a plausibly aged,
slumped-over John Kennedy, having secretly survived the assassi-
nation attempt, in a wheelchair at Camp David. Many pages
inside the tabloid, we are informed about another item of possible
interest. In 'Doomsday Asteroids', an alleged top-secret docu-
ment quotes alleged 'top' scientists about an alleged asteroid
('M-167') that will allegedly hit the Earth on 11 November 1993
and 'could mean the end of life on Earth'. President Clinton is
described as being kept 'constantly informed of the asteroid's
position and speed'. Perhaps it was one of the items he discussed
in his meeting with President Kennedy. Somehow, the fact that
the Earth escaped this catastrophe did not merit even a retrospec-
tive paragraph after 11 November 1993 uneventfully passed. At
least the headline writer's judgement not to burden the front page
with the news of the end of the world was vindicated.

Some see this as just a kind of fun. However, we live in a time
when a real long-term statistical threat of an impact of an asteroid
with the Earth has been identified. (This real science is of course
the inspiration, if that's the word, of the WWN story.) Govern-
ment agencies are studying what to do about it. Stories like this
suffuse the subject with apocalyptic exaggeration and whimsy,
make it difficult for the public to distinguish real perils from
tabloid fiction, and conceivably can impede our ability to take
precautionary steps to mitigate the danger.

The tabloids are often sued - sometimes by actors and actresses
who stoutly deny they have performed loathsome acts - and large
sums of money occasionally change hands. The tabloids must
consider such suits as just one of the costs of doing a very
profitable business. In their defence they often say that they are at
the mercy of their writers and have no institutional responsibility
to check out the truth of what they publish. Sal Ivone, the

The Man in the Moon and the Face on Mars

managing editor of Weekly World News, discussing the stories he
publishes, says 'For all I know, they could be the product of active
imaginations. But because we're a tabloid, we don't have to
question ourselves out of a story.' Scepticism doesn't sell news-
papers. Writers who have defected from the tabloids describe
'creative' sessions in which writers and editors dream up stories
and headlines out of whole cloth, the more outrageous the better.

Out of their immense readership, are there not many who take
the stories at face value, who believe the tabloids 'couldn't' print it
if it wasn't so? Some readers I talk to insist they read them only for
entertainment, just as they watch 'wrestling' on television, that
they're not in the least taken in, that the tabloids are understood
by publisher and reader alike to be whimsies that explore the
absurd. They merely exist outside any universe burdened by rules
of evidence. But my mail suggests that large numbers of Ameri-
cans take the tabloids very seriously indeed.

In the 1990s the tabloid universe is expanding, voraciously
gobbling up other media. Newspapers, magazines or television
programmes that labour under prissy restraints imposed by what is
actually known are outsold by media outlets with less scrupulous
standards. We can see this in the new generation of acknowledged
tabloid television, and increasingly in what passes for news and
information programmes.

Such reports persist and proliferate because they sell. And they
sell, I think, because there are so many of us who want so badly to
be jolted out of our humdrum lives, to rekindle that sense of
wonder we remember from childhood, and also, for a few of the
stories, to be able, really and truly, to believe in Someone older,
smarter and wiser who is looking out for us. Faith is clearly not
enough for many people. They crave hard evidence, scientific
proof. They long for the scientific seal of approval, but are
unwilling to put up with the rigorous standards of evidence that
impart credibility to that seal. What a relief it would be: doubt
reliably abolished! Then, the irksome burden of looking after
ourselves would be lifted. We're worried - and for good reason -
about what it means for the human future if we have only
ourselves to rely upon.

These are the modern miracles, shamelessly vouched for by

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those who make them up from scratch, bypassing any formal
sceptical scrutiny, and available at low cost in every supermarket,
grocery store and convenience outlet in the land. One of the
pretences of the tabloids is to make science, the very instrument of
our disbelief, confirm our ancient faiths and effect a convergence
of pseudoscience and pseudoreligion.

By and large, scientists' minds are open when exploring new
worlds. If we knew beforehand what we'd find, it would be
unnecessary to go. In future missions to Mars or to the other
fascinating worlds in our neck of the cosmic woods, surprises -
even some of mythic proportions - are possible, maybe even
likely. But we humans have a talent for deceiving ourselves.
Scepticism must be a component of the explorer's toolkit, or we
will lose our way. There are wonders enough out there without
our inventing any.

Aliens

'Truly, that which makes me believe there is no inhabitant
on this sphere, is that it seems to me that no sensible being
would be willing to live here.'

'Well, then!' said Micromegas, 'perhaps the beings that
inhabit it do not possess good sense.'

One alien to another,
on approaching the Earth,
in Voltaire's Micromegas:
A Philosophical History (1752)

It's still dark out. You're lying in bed, fully awake. You discover
you're utterly paralysed. You sense someone in the room. You
try to cry out. You cannot. Several small grey beings, less than
four feet tall, are standing at the foot of the bed. Their heads are
pear-shaped, bald, and large for their bodies. Their eyes are
enormous, their faces expressionless and identical. They wear
tunics and boots. You hope this is only a dream. But as nearly as
you can tell it's really happening. They lift you up and, eerily, they
and you slip through the wall of your bedroom. You float out into
the air. You rise high toward a metallic saucer-shaped spacecraft.
Once inside, you are escorted into a medical examining room. A
larger but similar being, evidently some kind of physician, takes
over. What follows is even more terrifying.

Your body is probed with instruments and machines, especially

THE DEMON-HAUNTED WORLD

your sexual parts. If you're a man, they may take sperm
samples; if you're a woman, they may remove ova or foetuses,
or implant semen. They may force you to have sex. Afterwards
you may be ushered into a different room where hybrid babies
or foetuses, partly human and partly like these creatures, stare
back at you. You may be given an admonition about human
misbehaviour, especially in despoiling the environment or in
allowing the AIDS pandemic; tableaux of future devastation
are offered. Finally, these cheerless grey emissaries escort you
out of the spacecraft and ooze you back through the walls into
your bed. By the time you're able to move and talk . . . they're
gone.

You may not remember the incident right away. Instead you
might simply find some period of time unaccountably missing, and
puzzle over it. Because all this seems so weird, you're a little
concerned about your sanity. Naturally you're reluctant to talk
about it. At the same time the experience is so disturbing that it's
hard to keep it bottled up. It all pours out when you hear of
similar accounts, or when you're under hypnosis with a sympa-
thetic therapist, or even when you see a picture of an 'alien' in one
of the many popular magazines, books, and TV 'specials' on
UFOs. Some people say they can recall such experiences from
early childhood. Their own children, they think, are now being
abducted by aliens. It runs in families. It's a eugenics programme,
they say, to improve the human breeding stock. Maybe aliens
have always done this. Maybe, some say, that's where humans
came from in the first place.

As revealed by repeated polls over the years, most Americans
believe that we're being visited by extraterrestrial beings in UFOs.
In a 1992 Roper opinion poll of nearly 6,000 American adults -
especially commissioned by those who accept the alien abduction
story at face value - 18 per cent reported sometimes waking up
paralysed, aware of one or more strange beings in the room.
About 13 per cent reported odd episodes of missing time, and 10
per cent claimed to have flown through the air without mechanical
assistance. From nothing more than these results, the poll's
sponsors conclude that two per cent of all Americans have been
abducted, many repeatedly, by beings from other worlds. The

Aliens

question of whether respondents had been abducted by aliens was
never actually put to them.

If we believed the conclusion drawn by those who bankrolled
and interpreted the results of this poll, and if aliens are not partial
to Americans, then the number for the whole planet would be
more than a hundred million people. This means an abduction
every few seconds over the past few decades. It's surprising more
of the neighbours haven't noticed.

What's going on here? When you talk with self-described
abductees, most seem very sincere, although caught in the grip of
powerful emotions. Some psychiatrists who've examined them say
they find no more evidence of psychopathology in them than in
the rest of us. Why should anyone claim to have been abducted by
alien creatures if it never happened? Could all these people be
mistaken, or lying, or hallucinating the same (or a similar) story?
Or is it arrogant and contemptuous even to question the good
sense of so many?

On the other hand, could there really be a massive alien
invasion; repugnant medical procedures performed on millions of
innocent men, women and children; humans apparently used as
breeding stock over many decades - and all this not generally
known and dealt with by responsible media, physicians, scientists
and the governments sworn to protect the lives and well-being of
their citizens? Or, as many have suggested, is there a massive
government conspiracy to keep the citizens from the truth?

Why should beings so advanced in physics and engineering -
crossing vast interstellar distances, walking like ghosts through
walls - be so backward when it comes to biology? Why, if the
aliens are trying to do their business in secret, wouldn't they
perfectly expunge all memories of the abductions? Too hard for
them to do? Why are the examining instruments macroscopic and
so reminiscent of what can be found at the neighbourhood medical
clinic? Why go to all the trouble of repeated sexual encounters
between aliens and humans? Why not steal a few egg and sperm
cells, read the full genetic code, and then manufacture as many
copies as you like with whatever genetic variations happen to suit
your fancy? Even we humans, who as yet cannot quickly cross
interstellar space or slither through walls, are able to clone cells.

THE DEMON-HAUNTED WORLD

How could humans be the result of an alien breeding programme
if we share 99.6 per cent of our active genes with the chimpan-
zees? We're more closely related to chimps than rats are to mice.
The preoccupation with reproduction in these accounts raises a
warning flag, especially considering the uneasy balance between
sexual impulse and societal repression that has always character-
ized the human condition, and the fact that we live in a time
fraught with numerous ghastly accounts, both true and false, of
childhood sexual abuse.

Contrary to many media reports,* the Roper pollsters and
those who wrote the 'official' report never asked whether their
subjects had been abducted by aliens. They deduced it: those
who've ever awakened with strange presences around them,
who've ever unaccountably seemed to fly through the air, and
so on, have therefore been abducted. The pollsters didn't even
check to see if sensing presences, flying etc. were part of the
same or separate incidents. Their conclusion - that millions of
Americans have been so abducted - is spurious, based on
careless experimental design.

Still, at least hundreds of people, perhaps thousands, claiming
they have been abducted, have sought out sympathetic therapists
or joined abductee support groups. Others may have similar
complaints but, fearing ridicule or the stigma of mental illness,
have refrained from speaking up or getting help.

Some abductees are also said to be reluctant to talk for fear of
hostility and rejection by hardline sceptics (although many will-
ingly appear on radio and TV talk shows). Their diffidence
supposedly extends even to audiences that already believe in alien
abductions. But maybe there's another reason: might the subjects
themselves be unsure - at least at first, at least before many
retellings of their story - whether it was an external event they are
remembering or a state of mind?

'One unerring mark of the love of truth,' wrote John Locke in

* For example, the 4 September 1994 Publisher's Weekly: 'According to a Gallup
[sic] poll, more than three million Americans believe they have been abducted
by aliens.'

Aliens

1690, 'is not entertaining any proposition with greater assurance
than the proofs it is built upon will warrant.' On the matter of
UFOs, how strong are the proofs?

The phrase 'flying saucer' was coined when I was entering high
school. The newspapers were full of stories about ships from
beyond in the skies of Earth. It seemed pretty believable to me.
There were lots of other stars, at least some of which probably had
planetary systems like ours. Many stars were as old or older than
the Sun, so there was plenty of time for intelligent life to evolve.
Caltech's Jet Propulsion Laboratory had just flown a two-stage
rocket high above the Earth. Clearly we were on our way to the
Moon and the planets. Why shouldn't other, older, wiser beings
be able to travel from their star to ours? Why not?

This was only a few years after the bombing of Hiroshima and
Nagasaki. Maybe the UFO occupants were worried about us, and
sought to help us. Or maybe they wanted to make sure that we
and our nuclear weapons didn't come and bother them. Many
people seemed to see flying saucers - sober pillars of the commu-
nity, police officers, commercial airplane pilots, military person-
nel. And apart from some harumphs and giggles, I couldn't find
any counterarguments. How could all these eyewitnesses be
mistaken? What's more, the saucers had been picked up on radar,
and pictures had been taken of them. You could see the photos in
newspapers and glossy magazines. There were even reports about
crashed flying saucers and little alien bodies with perfect teeth
stiffly languishing in Air Force freezers in the southwest.

The prevailing climate was summarized in Life magazine a few
years later, in these words: 'These objects cannot be explained by
present science as natural phenomena - but solely as artificial
devices, created and operated by a high intelligence.' Nothing
'known or projected on Earth could account for the performance
of these devices.'

And yet not a single adult I knew was preoccupied with UFOs. I
couldn't figure out why not. Instead they were worried about
Communist China, nuclear weapons, McCarthyism and the rent. I
wondered if they had their priorities straight.

In college, in the early 1950s, I began to learn a little about how
science works, the secrets of its great success, how rigorous the

THE DEMON-HAUNTED WORLD

standards of evidence must be if we are really to know something
is true, how many false starts and dead ends have plagued human
thinking, how our biases can colour our interpretation of the
evidence, and how often belief systems widely held and supported
by the political, religious and academic hierarchies turn out to be
not just slightly in error, but grotesquely wrong.

I came upon a book called Extraordinary Popular Delusions
and the Madness of Crowds written by Charles Mackay in 1841
and still in print. In it could be found the histories of boom-and-
bust economic crazes, including the Mississippi and South Sea
'Bubbles' and the extravagant run on Dutch tulips, scams that
bamboozled the wealthy and titled of many nations; a legion of
alchemists, including the poignant tale of Mr Kelly and Dr Dee
(and Dee's 8-year-old son Arthur, impressed by his desperate
father into communicating with the spirit world by peering into a
crystal); dolorous accounts of unfulfilled prophecy, divination and
fortune-telling; the persecution of witches; haunted houses;
'popular admiration of great thieves'; and much else. Entertain-
ingly portrayed was the Count of St Germain, who dined out on
the cheerful pretension that he was centuries old if not actually
immortal. (When, at dinner, incredulity was expressed at his
recounting of his conversations with Richard the Lion-Heart, he
turned to his man-servant for confirmation. 'You forget, sir,' was
the reply, 'I have been only five hundred years in your service.'
'Ah, true,' said St Germain, 'it was a little before your time.')

A riveting chapter on the Crusades began

Every age has its peculiar folly; some scheme, project, or
phantasy into which it plunges, spurred on either by the love
of gain, the necessity of excitement, or the mere force of
imitation. Failing in these, it has some madness, to which it is
goaded by political or religious causes, or both combined.

The edition I first read was adorned by a quote from the financier
and adviser of Presidents, Bernard M. Baruch, attesting that
reading Mackay had saved him millions.

There had been a long history of spurious claims that magnet-
ism could cure disease. Paracelsus, for example, used a magnet to

Aliens

suck diseases out of the human body and dispose of them into the
Earth. But the key figure was Franz Mesmer. I had vaguely
understood the word 'mesmerize' to mean something like hypno-
tize. But my first real knowledge of Mesmer came from Mackay.
The Viennese physician had thought that the positions of the
planets influenced human health, and was caught up in the
wonders of electricity and magnetism. He catered to the declining
French nobility on the eve of the Revolution. They crowded into a
darkened room. Dressed in a gold-flowered silk robe and waving
an ivory wand, Mesmer seated his marks around a vat of dilute
sulphuric acid. The Magnetizer and his young male assistants
peered deeply into the eyes of their patients, and rubbed their
bodies. They grasped iron bars protruding into the solution or
held each other's hands. In contagious frenzy, aristocrats -
especially young women - were cured left and right.

Mesmer became a sensation. He called it 'animal magnetism'.
For the more conventional medical practitioner, though, this was
bad for business, so French physicians pressured King Louis XVI
to crack down. Mesmer, they said, was a menace to public health.
A commission was appointed by the French Academy of Sciences
that included the pioneering chemist Antoine Lavoisier, and the
American diplomat and expert on electricity, Benjamin Franklin.
They performed the obvious control experiment: when the mag-
netizing effects were performed without the patient's knowledge,
no cures were effected. The cures, if any, the commission
concluded, were all in the mind of the beholder. Mesmer and his
followers were undeterred. One of them later urged the following
attitude of mind for best results:

Forget for a while all of your knowledge of physics . . .
Remove from your mind all objections that may occur . . .
Never reason for six weeks ... Be very credulous; be very
persevering; reject all past experience, and do not listen to
reason.

Oh, yes, a final piece of advice: 'Never magnetize before inquisi-
tive persons.'

Another eye-opener was Martin Gardner's Fads and Fallacies in

THE DEMON-HAUNTED WORLD

the Name of Science. Here was Wilhelm Reich uncovering the key
to the structure of galaxies in the energy of the human orgasm;
Andrew Crosse creating microscopic insects electrically from
salts; Hans Horbiger under Nazi aegis announcing that the Milky
Way was made not of stars, but of snowballs; Charles Piazzi
Smyth discovering in the dimensions of the Great Pyramid of
Gizeh a world chronology from the Creation to the Second
Coming; L. Ron Hubbard writing a manuscript able to drive its
readers insane (was it ever proofed? I wondered); the Bridey
Murphy case, which led millions into concluding that at last there
was serious evidence of reincarnation; Joseph Rhine's 'demon-
strations' of ESP; appendicitis cured by cold water enemas,
bacterial diseases by brass cylinders, and gonorrhoea by green
light - and amid all these accounts of self-deception and charla-
tanry, to my surprise a chapter on UFOs.

Of course, merely by writing books cataloguing spurious
beliefs, Mackay and Gardner came across, at least a little, as
grumpy and superior. Was there nothing they accepted? Still, it
was stunning how many passionately argued and defended claims
to knowledge had amounted to nothing. It slowly dawned on me
that, human fallibility being what it is, there might be other
explanations for flying saucers.

I had been interested in the possibility of extraterrestrial life
from childhood, from long before I ever heard of flying saucers.
I've remained fascinated long after my early enthusiasm for UFOs
waned - as I understood more about that remorseless taskmaster
called the scientific method: everything hinges on the matter of
evidence. On so important a question, the evidence must be
airtight. The more we want it to be true, the more careful we have
to be. No witness's say-so is good enough. People make mistakes.
People play practical jokes. People stretch the truth for money or
attention or fame. People occasionally misunderstand what
they're seeing. People sometimes even see things that aren't
there.

Essentially all the UFO cases were anecdotes, something
asserted. UFOs were described variously as rapidly moving or
hovering; disc-shaped, cigar-shaped, or ball-shaped; moving
silently or noisily; with a fiery exhaust, or with no exhaust at all;

Aliens

accompanied by flashing lights, or uniformly glowing with a
silvery cast, or self-luminous. The diversity of the observations
hinted that they had no common origin, and that the use of such
terms as UFOs or 'flying saucers' served only to confuse the issue
by grouping generically a set of unrelated phenomena.

There was something odd about the very invention of the
phrase 'flying saucer'. As I write this chapter, I have before me a
transcript of a 7 April 1950 interview between Edward R.
Murrow, the celebrated CBS newsman, and Kenneth Arnold, a
civilian pilot who saw something peculiar near Mount Rainier in
the state of Washington on 24 June 1947 and who in a way coined
the phrase. Arnold claims that the newspapers

did not quote me properly . . . When I told the press they
misquoted me, and in the excitement of it all, one newspaper
and another one got it so ensnarled up that nobody knew just
exactly what they were talking about . . . These objects more
or less fluttered like they were, oh, I'd say, boats on very
rough water . . . And when I described how they flew, I said
that they flew like they take a saucer and throw it across the
water. Most of the newspapers misunderstood and misquoted
that, too. They said that I said that they were saucer-like; I
said that they flew in a saucer-like fashion.

Arnold thought he saw a train of nine objects, one of which
produced a 'terrific blue flash'. He concluded they were a new
kind of winged aircraft. Murrow summed up: 'That was an
historic misquote. While Mr Arnold's original explanation has
been forgotten, the term "flying saucer" has become a house-
hold word.' Kenneth Arnold's flying saucers looked and
behaved quite differently from what in only a few years would
be rigidly particularized in the public understanding of the
term: something like a very large and highly manoeuverable
frisbee.

Most people honestly reported what they saw, but what they
saw were natural, if unfamiliar, phenomena. Some UFO sightings
turned out to be unconventional aircraft, conventional aircraft
with unusual lighting patterns, high-altitude balloons, luminescent

THE DEMON-HAUNTED WORLD

insects, planets seen under unusual atmospheric conditions, opti-
cal mirages and looming, lenticular clouds, ball lightning, sun-
dogs, meteors including green fireballs, and satellites, nosecones,
and rocket boosters spectacularly re-entering the atmosphere.*
Just conceivably, a few might be small comets dissipating in the
upper air. At least some radar reports were due to 'anomalous
propagation' - radio waves travelling curved paths due to atmos-
pheric temperature inversions. Traditionally, they were also
called radar 'angels' - something that seems to be there but isn't.
You could have simultaneous visual and radar sightings without
there being any 'there' there.

When we notice something strange in the sky, some of us
become excitable and uncritical, bad witnesses. There was the
suspicion that the field attracted rogues and charlatans. Many
UFO photos turned out to be fakes - small models hanging by thin
threads, often photographed in a double exposure. A UFO seen
by thousands of people at a football game turned out to be a
college fraternity prank - a piece of cardboard, some candles and
a thin plastic bag that dry cleaning comes in, all cobbled together
to make a rudimentary hot air balloon.

The original crashed saucer account (with the little alien men
and their perfect teeth) turned out to be a straight hoax. Frank
Scully, columnist for Variety, passed on a story told by an oilman
friend; it played a central dramatic role in Scully's best-selling
1950 book, Behind the Flying Saucers. Sixteen dead aliens from
Venus, each three feet high, had been found in one of three
crashed saucers. Booklets with alien pictograms had been recov-
ered. The military was covering up. The implications were pro-
found.

The hoaxers were Silas Newton, who said he used radio waves
to prospect for gold and oil, and a mysterious 'Dr Gee' who
turned out to be a Mr GeBauer. Newton produced a gear from the
UFO machinery and flashed close-up saucer photos. But he did
not allow close inspection. When a prepared sceptic, through

* There are so many artificial satellites up there that they're always making
garish displays somewhere in the world. Two or three decay every day in the
Earth's atmosphere, the flaming debris often visible to the naked eye.

Aliens

sleight of hand, switched gears and sent the alien artefact away for
analysis, it turned out to be made of kitchen-pot aluminium.

The crashed saucer scam was a small interlude in a quarter-
century of frauds by Newton and GeBauer, chiefly selling worth-
less oil leases and prospecting machines. In 1952 they were
arrested by the FBI, and the following year found guilty of
conducting a confidence game. Their exploits, chronicled by the
historian Curtis Peebles, ought to have made UFO enthusiasts
cautious forever about crashed saucer stories from the American
Southwest around 1950. No such luck.

On 4 October 1957, Sputnik 1, the first Earth-orbiting artificial
satellite, was launched. Of 1,178 recorded UFO sightings in
America that year, 701 or 60 per cent - rather than the 25 per cent
you'd expect - occurred between October and December. The
clear implication is that Sputnik and its attendant publicity some-
how generated UFO reports. Perhaps people were looking at the
night sky more and saw more natural phenomena they didn't
understand. Or could it be they looked up more and saw more of
the alien spacecraft that are there all the time?

The idea of flying saucers had dubious antecedents, tracing
back to a conscious hoax entitled / Remember Lemurial,
written by Richard Shaver, and published in the March 1945
number of the pulp fiction periodical Amazing Stories. It was
exactly the sort of stuff I devoured as a child. Lost continents
were settled by space aliens 150,000 years ago, I was informed,
leading to the creation of a race of demonic underground beings
responsible for human tribulations and the existence of evil.
The editor of the magazine, Ray Palmer - who was, like the
subterranean beings he warned about, roughly four feet high -
promoted the notion, well before Arnold's sighting, that the
Earth is being visited by disc-shaped alien spacecraft and that
the government is covering up its knowledge and complicity.
Merely from the newsstand covers of such magazines, millions
of Americans were exposed to the idea of flying saucers well
before the term was coined.

All in all, the alleged evidence seemed thin, most often
devolving into gullibility, hoax, hallucination, misunderstanding
of the natural world, hopes and fears disguised as evidence, and a

THE DEMON-HAUNTED WORLD

craving for attention, fame and fortune. Too bad, I remember
thinking.

Since then, I've been lucky enough to be involved in sending
spacecraft to other planets to look for life, and in listening for
possible radio signals from alien civilizations, if any, on planets
of distant stars. We've had a few tantalizing moments. But if
the suspected signal isn't available for every grumpy sceptic to
pick over, we cannot call it evidence of extraterrestrial life - no
matter how appealing we find the notion. We'll just have to
wait until, if such a time ever comes, better data are available.
We've not yet found compelling evidence for life beyond the
Earth. We're only at the very beginning of the search, though.
New and better information might emerge, for all we know,
tomorrow.

I don't think anyone could be more interested than I am in
whether we're being visited. It would save me so much time and
effort to be able to study extraterrestrial life directly and nearby,
rather than at best indirectly and at great distance. Even if the
aliens are short, dour and sexually obsessed - if they're here, I
want to know about them.

How modest our expectations are about 'aliens', and how shoddy
the standards of evidence that many of us are willing to accept,
can be found in the saga of the crop circles. Originating in Britain
and spreading throughout the world was something surpassing
strange.

Farmers or passers-by would discover circles (and, in later
years, much more complex pictograms) impressed upon fields of
wheat, oats, barley, and rapeseed. Beginning with simple circles
in the middle 1970s, the phenomenon progressed year by year,
until by the late 1980s and early 1990s the countryside, especially
in southern England, was graced by immense geometrical figures,
some the size of football fields, imprinted on cereal grain before
the harvest - circles tangent to circles, or connected by axes,
parallel lines drooping off, 'insectoids'. Some of the patterns
showed a central circle surrounded by four symmetrically placed
smaller circles - clearly, it was concluded, caused by a flying
saucer and its four landing pods.

Aliens

A hoax? Impossible, almost everyone said. There were hun-
dreds of cases. It was done sometimes in only an hour or two in
the dead of night, and on such a large scale. No footprints of
pranksters leading towards or away from the pictograms could be
found. And besides, what possible motive could there be for a
hoax?

Many less conventional conjectures were offered. People with
some scientific training examined sites, spun arguments, instituted
whole journals devoted to the subject. Were the figures caused by
strange whirlwinds called 'columnar vortices', or even stranger
ones called 'ring vortices'? What about ball lightning? Japanese
investigators tried to simulate, in the laboratory and on a small
scale, the plasma physics they thought was working its way on
far-off Wiltshire.

But especially as the crop figures became more complex,
meteorological or electrical explanations became more strained.
Plainly it was due to UFOs, the aliens communicating to us in a
geometrical language. Or perhaps it was the devil, or the long-
suffering Earth complaining about the depredations visited upon
it by the hand of Man. New Age tourists came in droves. All-night
vigils were undertaken by enthusiasts equipped with audio record-
ers and infrared vision scopes. Print and electronic media from all
over the world tracked the intrepid cerealogists. Best-selling
books on extraterrestrial crop distorters were purchased by a
breathless and admiring public. True, no saucer was actually seen
settling down on the wheat, no geometrical figure was filmed in
the course of being generated. But dowsers authenticated their
alien origin, and channellers made contact with the entities
responsible. 'Orgone energy' was detected within the circles.

Questions were asked in Parliament. The royal family called in
for special consultation Lord Solly Zuckerman, former principal
scientific adviser to the Ministry of Defence. Ghosts were said to
be involved; also, the Knights Templar of Malta and other secret
societies. Satanists were implicated. The Defence Ministry was
covering the matter up. A few inept and inelegant circles were
judged attempts by the military to throw the public off the track.
The tabloid press had a field day. The Daily Mirror hired a farmer
and his son to make five circles in hope of tempting a rival tabloid.

THE DEMON-HAUNTED WORLD

the Daily Express, into reporting the story. The Express was, in
this case at least, not taken in.

'Cerealogical' organizations grew and splintered. Competing
groups sent each other intimidating doggerel. Accusations were
made of incompetence or worse. The number of crop 'circles' rose
into the thousands. The phenomenon spread to the United States,
Canada, Bulgaria, Hungary, Japan, the Netherlands. The picto-
grams - especially the more complex of them - began to be quoted
increasingly in arguments for alien visitation. Strained connec-
tions were drawn to the 'Face' on Mars. One scientist of my
acquaintance wrote to me that extremely sophisticated mathemat-
ics was hidden in these figures; they could only be the result of a
superior intelligence. In fact, one matter on which almost all of
the contending cerealogists agreed is that the later crop figures
were much too complex and elegant to be due to mere human
intervention, much less to some ragged and irresponsible hoaxers.
Extraterrestrial intelligence was apparent at a glance . . .

In 1991, Doug Bower and Dave Chorley, two blokes from
Southampton, announced they had been making crop figures for
fifteen years. They dreamed it up over stout one evening in their
regular pub, The Percy Hobbes. They had been amused by UFO
reports and thought it might be fun to spoof the UFO gullibles. At
first they flattened the wheat with the heavy steel bar that Bower
used as a security device on the back door of his picture framing
shop. Later on they used planks and ropes. Their first efforts took
only a few minutes. But, being inveterate pranksters as well as
serious artists, the challenge began to grow on them. Gradually,
they designed and executed more and more demanding figures.

At first no one seemed to notice. There were no media reports.
Their artforms were neglected by the tribe of UFOlogists. They
were on the verge of abandoning crop circles to move on to some
other, more emotionally rewarding hoax.

Suddenly crop circles caught on. UFOlogists fell for it hook,
line and sinker. Bower and Chorley were delighted - especially
when scientists and others began to announce their considered
judgement that no merely human intelligence could be responsi-
ble.

Carefully they planned each nocturnal excursion, sometimes

Aliens

following meticulous diagrams they had prepared in watercolours.
They closely tracked their interpreters. When a local meteorolo-
gist deduced a kind of whirlwind because all of the crops were
deflected downward in a clockwise circle, they confounded him by
making a new figure with an exterior ring flattened counterclock-
wise.

Soon other crop figures appeared in southern England and
elsewhere. Copycat hoaxsters had appeared. Bower and Chorley
carved out a responsive message in wheat: 'WEARENO-
TALONE'. Even this some took to be a genuine extraterrestrial
message (although it would have been better had it read
'YOUARENOTALONE'). Doug and Dave began signing their
artworks with two Ds; even this was attributed to a mysterious
alien purpose. Bower's nocturnal disappearances aroused the
suspicions of his wife Ilene. Only with great difficulty - Ilene
accompanying Dave and Doug one night, and then joining the
credulous in admiring their handiwork next day - was she
convinced that his absences were, in this sense, innocent.

Eventually Bower and Chorley tired of the increasingly elabo-
rate prank. While in excellent physical condition, they were both
in their sixties now and a little old for nocturnal commando
operations in the fields of unknown and often unsympathetic
farmers. They may have been annoyed at the fame and fortune
accrued by those who merely photographed their art and
announced aliens to be the artists. And they became worried that
if they delayed much longer, no statement of theirs would be
believed.

So they confessed. They demonstrated to reporters how they
made even the most elaborate insectoid patterns. You might think
that never again would it be argued that a sustained hoax over
many years is impossible, and never again would we hear that no
one could possibly be motivated to deceive the gullible into
thinking that aliens exist. But the media paid brief attention.
Cerealogists urged them to go easy; after all, they were depriving
many of the pleasure of imagining wondrous happenings.

Since then, other crop circle hoaxers have kept at it, but mostly
in a more desultory and less inspired manner. As always, the
confession of the hoax is greatly overshadowed by the sustained

THE DEMON-HAUNTED WORLD

initial excitement. Many have heard of the pictograms in cereal
grains and their alleged UFO connection, but draw a blank when
the names of Bower and Chorley or the very idea that the whole
business may be a hoax are raised. An informative expose by the
journalist Jim Schnabel (Round in Circles, 1994), from which
much of my account is taken, is in print. Schnabel joined the
cerealogists early and in the end made a few successful pictograms
himself. (He prefers a garden roller to a wooden plank, and found
that simply stomping grain with one's feet does an acceptable
job.) But Schnabel's work, which one reviewer called 'the funniest
book I've read in ages', had only modest success. Demons sell;
hoaxers are boring and in bad taste.

The tenets of scepticism do not require an advanced degree to
master, as most successful used car buyers demonstrate. The
whole idea of a democratic application of scepticism is that
everyone should have the essential tools to effectively and con-
structively evaluate claims to knowledge. All science asks is to
employ the same levels of scepticism we use in buying a used car
or in judging the quality of analgesics or beer from their television
commercials.

But the tools of scepticism are generally unavailable to the
citizens of our society. They're hardly ever mentioned in the
schools, even in the presentation of science, its most ardent
practitioner, although scepticism repeatedly sprouts spontane-
ously out of the disappointments of everyday life. Our politics,
economics, advertising and religions (New Age and Old) are
awash in credulity. Those who have something to sell, those who
wish to influence public opinion, those in power, a sceptic might
suggest, have a vested interest in discouraging scepticism.

Spoofing and Secrecy

Trust a witness in all matters in which neither his
self-interest, his passions, his prejudices, nor the love of the
marvellous is strongly concerned. When they are involved,
require corroborative evidence in exact proportion to the
contravention of probability by the thing testified.

Thomas Henry Huxley (1825-1895)

When the mother of celebrity abductee Travis Walton was
informed that a UFO had zapped her son with a bolt of
lightning and then carried him off into space, she replied incuri-
ously, 'Well, that's the way these things happen.' Is it?

To agree that UFOs are in our skies is not committing to very
much: 'UFO' is an abbreviation for 'Unidentified Flying Object'.
It is a more inclusive term than 'flying saucer'. That there are
things seen which the ordinary observer, or even an occasional
expert, does not understand is inevitable. But why, if we see
something we don't recognize, should we conclude it's a ship from
the stars? A wide variety of more prosaic possibilities present
themselves.

After misapprehended natural events and hoaxes and psycho-
logical aberrations are removed from the data set, is there any
residue of very credible but extremely bizarre cases, especially
ones supported by physical evidence? Is there a 'signal' hiding in
all that noise? In my view, no signal has been detected. There are

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reliably reported cases that are unexotic, and exotic cases that are
unreliable. There are no cases - despite well over a million UFO
reports since 1947 - in which something so strange that it could
only be an extraterrestrial spacecraft is reported so reliably that
misapprehension, hoax or hallucination can be reliably excluded.
There's still a part of me that says, 'Too bad.'

We're regularly bombarded with extravagant UFO claims
vended in bite-sized packages, but only rarely do we get to hear
about their comeuppance. This isn't hard to understand: which
sells more newspapers and books, which garners higher ratings,
which is more fun to believe, which is more resonant with the
torments of our time - real crashed alien ships, or experienced con
men preying on the gullible; extraterrestrials of immense powers
toying with the human species, or such claims deriving from
human weakness and imperfection?

Over the years I've continued to spend time on the UFO
problem. I receive many letters about it, frequently with detailed
first-hand accounts. Sometimes momentous revelations are prom-
ised if only I will call the letter writer. After I give lectures - on
almost any subject - I often am asked, 'Do you believe in UFOs?'
I'm always struck by how the question is phrased, the suggestion
that this is a matter of belief and not of evidence. I'm almost never
asked, 'How good is the evidence that UFOs are alien space-
ships?'

I've found that the going-in attitude of many people is highly
predetermined. Some are convinced that eyewitness testimony is
reliable, that people do not make things up, that hallucinations or
hoaxes on such a scale are impossible, and that there must be a
long-standing, high-level government conspiracy to keep the truth
from the rest of us. Gullibility about UFOs thrives on widespread
mistrust of government, arising naturally enough from all those
circumstances where, in the tension between public well-being
and 'national security', the government lies. As government
deceit and conspiracies of silence have been exposed on so many
other matters, it's hard to argue that a cover-up on this odd
subject is impossible, that the government would never hide
important information from its citizens. A common explanation
on why there would be a cover-up is to prevent worldwide panic or

Spoofing and Secrecy

erosion of confidence in the government.

I was a member of the US Air Force Scientific Advisory Board
committee that investigated the Air Force's UFO study - called
'Project Bluebook', but earlier and revealingly called 'Project
Grudge'. We found the on-going effort to be lackadaisical and
dismissive. In the middle 1960s, 'Project Bluebook' was headquar-
tered at Wright-Patterson Air Force Base in Ohio, where 'Foreign
Technical Intelligence' (chiefly, understanding what new weapons
the Soviets had) was also based. They had state-of-the-art technol-
ogy in file retrieval. You asked about a given UFO incident and,
somewhat like sweaters and suits at the dry cleaner's today, reams
of files made their way past you, until the engine stopped when
the file you wanted arrived before you.

But what was in those files wasn't worth much. For example,
senior citizens reported lights hovering over their small New
Hampshire town for more than an hour, and the case is explained
as a wing of strategic bombers from a nearby Air Force base on a
training exercise. Could the bombers take an hour to pass over the
town? No. Did the bombers fly over at the time the UFOs were
reported? No. Can you explain to us, Colonel, how strategic
bombers can be described as 'hovering'? No. The slipshod Blue-
book investigations played little scientific role, but they did serve
the important bureaucratic purpose of convincing much of the
public that the Air Force was on the job; and that maybe there
was nothing to UFO reports.

Of course, this doesn't preclude the possibility that another,
more serious, more scientific study of UFOs was going on
somewhere else, headed, say, by a brigadier general rather than a
lieutenant colonel. I think something like this is even likely, not
because I believe we're being visited by aliens, but because hiding
in the UFO phenomena must be data once considered of signifi-
cant military interest. Certainly if UFOs are as reported - very
fast, very manoeuvrable craft - there is a military duty to find out
how they work. If UFOs were built by the Soviet Union it was the
Air Force's responsibility to protect us. Considering the remark-
able performance characteristics reported, the strategic implica-
tions of Soviet UFOs flagrantly overflying American military and
nuclear facilities were worrisome. If on the other hand the UFOs

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were built by extraterrestrials, we might copy the technology (if
we could get our hands on just one saucer) and secure a huge
advantage in the Cold War. And even if the military believed that
UFOs were manufactured neither by Soviets nor by extraterres-
trials, there was a good reason to follow the reports closely.

In the 1950s balloons were being extensively used by the Air
Force - not just as weather measurement platforms, as promi-
nently advertised, and radar reflectors, as acknowledged, but
also, secretly, as robotic espionage craft, with high-resolution
cameras and signal intelligence devices. While the balloons them-
selves were not very secret, the reconnaissance packages they
carried were. High-altitude balloons can seem saucer-shaped
when seen from the ground. If you misestimate how far away they
are, you can easily imagine them going absurdly fast. Occasion-
ally, propelled by a gust of wind, they make abrupt changes in
direction, uncharacteristic of aircraft and in seeming defiance of
the conservation of momentum - if you don't realize they're
hollow and weigh almost nothing.

The most famous of these military balloon systems, widely
tested over the United States in the early 1950s, was called
'Skyhook'. Other balloon systems and projects were designated
'Mogul', 'Moby Dick', 'Grandson' and 'Genetrix'. Urner Lidell,
who had some responsibility for these missions at the Naval
Research Laboratory, and who was later a NASA official, once
told me he thought all UFO reports were due to military balloons.
While 'all' is going too far, their role has, I think, been insuffi-
ciently appreciated. So far as I know there has never been a
systematic and intentional control experiment, in which high-
altitude balloons were secretly released and tracked, and UFO
reports from visual and radar observers noted.

In 1956, overflights of the Soviet Union by US reconnaissance
balloons began. At their peak there were dozens of balloon
launches a day. Balloon overflights were then replaced by high-
altitude aircraft, such as the U-2, which in turn were largely
replaced by reconnaissance satellites. Many UFOs dating from
this period were clearly scientific balloons, as are some since.
High-altitude balloons are still being launched, including plat-
forms carrying cosmic ray sensors, optical and infrared telescopes,

Spoofing and Secrecy

radio receivers probing the cosmic background radiation, and
other instruments above most of the Earth's atmosphere.

A great to-do has been made of one or more alleged crashed
flying saucers near Roswell, New Mexico, in 1947. Some initial
reports and newspaper photographs of the incident are entirely
consistent with the idea that the debris was a crashed high-altitude
balloon. But other residents of the region - especially decades
later - remember more exotic materials, enigmatic hieroglyphics,
threats by military personnel to witnesses if they didn't keep what
they knew to themselves, and the canonical story that alien
machinery and body parts were packed into an airplane and flown
to the Air Materiel Command at Wright-Patterson Air Force
Base. Some, but not all, of the recovered alien body stories are
associated with this incident.

Philip Klass, a long-time and dedicated UFO sceptic, has
uncovered a subsequently declassified letter dated 27 July 1948, a
year after the Roswell 'incident', from Major General C.B.
Cabell, then Director of Intelligence for the US Air Force (and
later, as a CIA official, a major figure in the abortive US invasion
of Cuba at the Bay of Pigs). Cabell was inquiring of those who
reported to him on what UFOs might be. He hadn't a clue. In an
11 October 1948 summary response, explicitly including informa-
tion in the possession of the Air Materiel Command, we find the
Director of Intelligence being told that nobody else in the Air
Force had a clue either. This makes it unlikely that UFO
fragments and occupants had made their way to Wright-Patterson
the year before.

What the Air Force was mostly worried about was that UFOs
were Russian. Why Russians would be testing flying saucers over
the United States was a puzzle to which the following four answers
were proposed: '(1) To negate US confidence in the atom bomb as
the most advanced and decisive weapon in warfare. (2) To
perform photographic reconnaissance missions. (3) To test US air
defenses. (4) To conduct familiarization flights [for strategic
bombers] over US territory.' We now know that UFOs neither
were nor are Russian, and however dedicated the Soviet interest
may have been to objectives (1) through (4), flying saucers
weren't how they pursued these objectives.

THE DEMON-HAUNTED WORLD

Much of the evidence regarding the Roswell 'incident' seems to
point to a cluster of high-altitude classified balloons, perhaps
launched from nearby Almagordo Army Air Field or White Sands
Proving Ground, that crashed near Roswell, the debris of secret
instruments hurriedly collected by earnest military personnel,
early press reports announcing that it was a spaceship from
another planet ('RAAF Captures Flying Saucer on Ranch in
Roswell Region'), diverse recollections simmering over the years,
and memories refreshed by the opportunity for a little fame and
fortune. (Two UFO museums in Roswell are leading tourist
stops.)

A 1994 report ordered by the Secretary of the Air Force and the
Department of Defense in response to prodding from a New
Mexico Congressman identifies the Roswell debris as remnants of
a long-range, highly secret, balloon-borne low-frequency acoustic
detection system called 'Project Mogul' - an attempt to sense
Soviet nuclear weapons explosions at tropopause altitudes. The
Air Force investigators, rummaging comprehensively through the
secret files of 1947, found no evidence of heightened message
traffic:

There were no indications and warnings, notice of alerts, or a
higher tempo of operational activity reported that would be
logically generated if an alien craft, whose intentions were
unknown, entered U.S. territory . . . The records indicate
that none of this happened (or if it did, it was controlled by a
security system so efficient and tight that no one, U.S. or
otherwise, has been able to duplicate it since. If such a system
had been in effect at the time, it would have also been used to
protect our atomic secrets from the Soviets, which history has
shown obviously was not the case.)

The radar targets carried by the balloons were partly manufac-
tured by novelty and toy companies in New York, whose inven-
tory of decorative icons seems to have been remembered many
years later as alien hieroglyphics.

The heyday of UFOs corresponds to the time when the main
delivery vehicle for nuclear weapons was being switched from

Spoofing and Secrecy

aircraft to missiles. An early and important technical problem
concerned re-entry - returning a nuclear-armed nosecone through
the bulk of the Earth's atmosphere without burning it up in the
process (as small asteroids and comets are destroyed in their
passage through the upper air). Certain materials, nosecone
geometries, and angles of entry are better than others. Observa-
tions of re-entry (or the more spectacular launches) could very
well reveal US progress in this vital strategic technology or, worse,
inefficiencies in the design; such observations might suggest what
defensive measures an adversary should take. Understandably,
the subject was considered highly sensitive.

Inevitably there must have been cases in which military person-
nel were told not to talk about what they had seen, or where
seemingly innocuous sightings were suddenly classified top secret
with severely constrained need-to-know criteria. Air Force offic-
ers and civilian scientists thinking back about it in later years
might very well conclude that the government had engineered a
UFO cover-up. Ifnosecones are judged UFOs, the charge is a fair
one.

Consider spoofing. In the strategic confrontation between the
United States and the Soviet Union, the adequacy of air defences
was a vital issue. It was item (3) on General Cabell's list. If you
could find a weakness, it might be the key to 'victory' in an all-out
nuclear war. The only sure way to test your adversary's defences is
to fly an aircraft over their borders and see how long it takes for
them to notice. The United States did this routinely to test Soviet
air defences.

In the 1950s and 1960s, the United States had state-of-the-art
radar defence systems covering its west and east coasts, and
especially its northern approaches (over which a Soviet bomber or
missile attack would most likely come). But there was a soft
underbelly - no significant early warning system to detect the
geographically much more taxing southern approach. This is of
course information vital for a potential adversary. It immediately
suggests a spoof: one or more of the adversary's high-performance
aircraft zoom out of the Caribbean, let's say, into US airspace,
penetrating, let's say, a few hundred miles up the Mississippi
River until a US air defence radar locks on. Then the intruders

THE DEMON-HAUNTED WORLD

hightail it out of there. (Or, as a control experiment, a unit of US
high-performance aircraft is sequestered and sent in unannounced
sorties to determine how porous American air defences are.) In
such a case, there may be combined visual and radar sightings by
military and civilian observers and large numbers of independent
reports. What is reported corresponds to no known aircraft. The
Air Force and civilian aviation authorities truthfully state that
none of their aircraft was responsible. Even if they've been urging
Congress to fund a southern Early Warning System, the Air Force
is unlikely to admit that Soviet or Cuban aircraft got to New
Orleans, much less Memphis, before anybody caught on.

Here again, we have every reason to expect a high-level
technical investigating team, Air Force and civilian observers told
to keep their mouths shut, and not just the appearance but the
reality of suppression of the data. Again, this conspiracy of silence
need have nothing to do with alien spacecraft. Even decades later,
there are bureaucratic reasons for the Department of Defense to
be close-mouthed about such embarrassments. There is a poten-
tial conflict of interest between parochial concerns of the Depart-
ment of Defense and the solution of the UFO enigma.

In addition, something that both the Central Intelligence
Agency and the US Air Force worried about then was UFOs as a
means of clogging communication channels in a national crisis,
and confusing visual and radar sightings of enemy aircraft - a
signal-to-noise problem that in a way is the flip side of spoofing.

In view of all this, I'm perfectly prepared to believe that at least
some UFO reports and analyses, and perhaps voluminous files,
have been made inaccessible to the public which pays the bills.
The Cold War is over, the missile and balloon technology is
largely obsolete or widely available, and those who would be
embarrassed are no longer on active duty. The worst that would
happen, from the military's point of view, is that there would be
one more acknowledged instance of the American public being
misled or lied to in the interest of national security. It's time for
the files to be declassified and made generally available.

Another instructive intersection of the conspiracy tempera-
ment and the secrecy culture concerns the National Security
Agency. This organization monitors the telephone, radio and

Spoofing and Secrecy

other communications of both friends and adversaries of the
United States. Surreptitiously, it reads the world's mail. Its daily
intercept traffic is huge. In times of tension, vast arrays of NSA
personnel fluent in the relevant languages are sitting with ear-
phones, monitoring in real time everything from encrypted com-
mands from the target nation's General Staff to pillow talk. For
other material there are key words by which computers cull out
for human attention specific messages or conversations of current
urgent concern. Everything is stored, so that retrospectively it is
possible to go back to the magnetic tapes and to trace the first
appearance of a codeword, say, or command responsibility in a
crisis. Some of the intercepts are made from listening posts in
nearby countries (Turkey for Russia, India for China), from
aircraft and ships patrolling nearby, or from ferret satellites in
Earth orbit. There is a continuing dance of measures and counter-
measures between the NSA and the security services of other
nations, who understandably do not wish to be listened in on.

Now add to this already heady mix the Freedom of Information
Act (FOIA). A request is made to the NSA for all information it
has available on UFOs. It is required by law to be responsive, but
of course without revealing 'methods and sources'. NSA also feels
a deep obligation not to alert other nations, friends or foes, in an
obtrusive and politically embarrassing way, to its activities. So a
more or less typical intercept released by NSA in response to an
FOIA request will be a third of a page blacked out, a fragment of
a line saying 'reported a UFO at low altitude', followed by
two-thirds of a page blacked out. The NSA's position is that
releasing the rest of the page would potentially compromise
sources and methods, or at least alert the nation in question to
how readily its aviation radio traffic is being intercepted. (If NSA
released surrounding, seemingly bland, aircraft-to-tower trans-
missions, it would then be possible for the nation in question to
recognize that its military air traffic control dialogues are being
monitored and to switch to communications means - frequency
hopping, for example - that make NSA intercepts more difficult.)
But UFO conspiracy theorists receiving, in response to their
FOIA requests, dozens of pages of material, almost all of it
blacked out, understandably deduce that the NSA possesses

THE DEMON-HAUNTED WORLD

extensive information on UFOs and is part of a conspiracy of
silence.

In talking not for attribution with NSA officials, I am told the
following story: typical intercepts are of military and civilian
aircraft radioing that they see a UFO, by which they mean an
unidentified object in the surrounding airspace. It may even be
US aircraft on reconnaissance or spoofing missions. In most cases
it is something much more ordinary, and the clarification is also
reported on later NSA intercepts.

Similar logic can be used to make NSA seem a part of any
conspiracy. For example, they say, a response was required to an
FOIA request on what the NSA knew about the singer Elvis
Presley. (Apparitions of Mr Presley and resulting miraculous
cures have been reported.) Well, the NSA knew a few things. For
example, a report on the economic health of a certain nation
reported how many Elvis Presley tapes and CDs were sold there.
This information also was supplied as a few lines of clear in a vast
ocean of censorship black. Was NSA engaged in an Elvis Presley
cover-up? While of course I have not personally investigated
NSA's UFO-related traffic, their story seems to me very plausible.

If we are convinced that the government is keeping visits of
aliens from us, then we should take on the secrecy culture of the
military and intelligence establishments. At the very least we can
push for declassification of relevant information from decades
ago, of which the July 1994 Air Force report on the 'Roswell
Incident' is a good example.

You can catch a flavour of the paranoid style of many UFOlo-
gists, as well as a naivete about the secrecy culture, in a book by a
former New York Times reporter, Howard Blum (Out There,
Simon and Schuster, 1990):

I could not, no matter how inventively I tried, avoid slamming
into sudden dead ends. The whole story was always lingering,
deliberately, I came to believe, just out of my grasp.
Why?

This was the single, practical, impossible question that was
balanced ominously on the tall peak of my mounting suspi-
cions. Why were all these official spokesmen and institutions

Spoofing and Secrecy

doing their collusive best to hinder and obstruct my efforts?
Why were stories true one day, and false the next? Why all
the tense, unyielding secretiveness? Why were military intel-
ligence agents spreading disinformation, driving UFO believ-
ers mad? What had the government found out there? What
was it trying to hide?

Of course there's resistance. Some information is classified legiti-
mately; as with military hardware, secrecy sometimes really is in
the national interest. Further, military, political and intelligence
communities tend to value secrecy for its own sake. It's a way of
silencing critics and evading responsibility for incompetence or
worse. It generates an elite, a band of brothers in whom the
national confidence can be reliably vested, unlike the great mass
of citizenry on whose behalf the information is presumably made
secret in the first place. With a few exceptions, secrecy is deeply
incompatible with democracy and with science.

One of the most provocative purported intersections of UFOs and
secrecy are the so-called MJ-12 documents. In late 1984, so the story
goes, an envelope containing a canister of exposed but undeveloped
film was thrust into the home mail slot of a film producer, Jaime
Shandera, interested in UFOs and government cover-up, remark-
ably, just as he was about to go out and have lunch with the author of
a book on the alleged events in Roswell, New Mexico. When
developed, it 'proved to be' page after page of a highly classified
'eyes only' executive order dated 24 September 1947 in which
President Harry S. Truman seemingly established a committee of
twelve scientists and government officials to examine a set of crashed
flying saucers and little alien bodies. The membership of the MJ-12
committee is remarkable because these are just the military, intelli-
gence, science and engineering people who might have been called to
investigate such crashes if they had occurred. In the MJ-12 docu-
ments there are tantalizing references to appendices about the nature
of the aliens, the technology of their ships and so on, but the
appendices were not included in the mysterious film.

The Air Force says that the document is bogus. The UFO
expert Philip J. Klass and others find lexicographic and typo-
graphic inconsistencies that suggest that the whole thing is a hoax.

THE DEMON-HAUNTED WORLD

Those who purchase fine art are concerned about the provenance
of their painting - that is, who owned it most recently and who
before that . . . and so on all the way back to the original artist. If
there are breaks in the chain, if a 300-year-old painting can be
tracked back only sixty years and then we have no idea in what
home or museum it was hanging, the forgery warning flags go up.
Because the rewards of forgery in fine art are high, collectors must
be very cautious. Where the MJ-12 documents are most vulner-
able and suspect is exactly on this question of provenance - the
evidence miraculously dropped on a doorstep like something out
of a fairy story, perhaps 'The Shoemaker and the Elves'.

There are many cases in human history of a similar character -
where a document of dubious provenance suddenly appears
carrying information of great import which strongly supports the
case of those who have made the discovery. After careful and in
some cases courageous investigation the document is proved to be
a hoax. There is no difficulty in understanding the motivation of
the hoaxers. A more or less typical example is the book of
Deuteronomy - discovered hidden in the Temple in Jerusalem by
King Josiah, who, miraculously, in the midst of a major reforma-
tion struggle, found in Deuteronomy confirmation of all his views.

Another case is what is called the Donation of Constantine.
Constantine the Great is the Emperor who made Christianity the
official religion of the Roman Empire. The city of Constantinople
(now Istanbul), for over a thousand years the capital of the
Eastern Roman Empire, was named after him. He died in the year
335. In the ninth century, references to the Donation of Constan-
tine suddenly appeared in Christian writings; in it Constantine
wills to his contemporary, Pope Sylvester I, the entire Western
Roman Empire, including Rome. This little gift, so the story
went, was partly in gratitude for Sylvester's cure of Constantine's
leprosy. By the eleventh century, popes were regularly referring
to the Donation of Constantine to justify their claims to be not
only the ecclesiastical but also the secular rulers of central Italy.
Through the Middle Ages the Donation was judged genuine both
by those who supported and by those who opposed the temporal
claims of the Church.

Lorenzo of Valla was one of the polymaths of the Italian

Spoofing and Secrecy

Renaissance. A controversialist, crusty, critical, arrogant, a ped-
ant, he was attacked by his contemporaries for sacrilege, impu-
dence, temerity and presumption, among other imperfections.
After he concluded that the Apostles' Creed could not on
grammatical grounds have actually been written by the Twelve
Apostles, the Inquisition declared him a heretic, and only the
intervention of his patron, Alfonso, King of Naples, prevented his
immolation. Undeterred, in 1440, he published a treatise demon-
strating that the Donation of Constantine is a crude forgery. The
language in which it was written was to fourth century court Latin
as Cockney was to the King's English. Because of Lorenzo of
Valla, the Roman Catholic Church no longer presses its claim to
rule European nations because of the Donation of Constantine.
This work, whose provenance has a five-century hole in it, is
generally understood to have been forged by a cleric attached to
the Church's curia around the time of Charlemagne, when the
papacy (and especially Pope Adrian I) was arguing for unification
of church and state.

Assuming they both belong to the same category, the MJ-12
documents are a cleverer hoax than the Donation of Constantine.
But on matters of provenance, vested interest and lexicographic
inconsistencies, they have much in common.

A cover-up to keep knowledge of extraterrestrial life or alien
abductions almost wholly secret for forty-five years, with hun-
dreds if not thousands of government employees privy to it, is a
remarkable notion. Certainly, government secrets are routinely
kept, even secrets of substantial general interest. But the ostensi-
ble point of such secrecy is to protect the country and its citizens.
Here, though, it's different. The alleged conspiracy of those with
security clearances is to keep from the citizens knowledge of a
continuing alien assault on the human species. If extraterrestrials
really were abducting millions of us, it would be much more than a
matter of national security. It would affect the security of all
human beings everywhere on Earth. Given such stakes, is it
plausible that no one with real knowledge and evidence, in nearly
200 nations, would blow the whistle, speak out and side with the
humans rather than the aliens?

Since the end of the Cold War NASA has been flailing about,

THE DEMON-HAUNTED WORLD

trying to find missions that justify its existence - particularly a
good reason for humans in space. If the Earth were being visited
daily by hostile aliens, wouldn't NASA leap on this opportunity to
augment its funding? And if an alien invasion were in progress,
why would the Air Force, traditionally led by pilots, step back
from manned spaceflight and launch all its payloads on unmanned
boosters?

Consider the former Strategic Defense Initiative Organization,
in charge of 'Star Wars'. It's fallen on hard times now, particularly
its objective of basing defences in space. Its name and perspective
have been demoted. It's the Ballistic Missile Defense Organiza-
tion these days. It no longer even reports directly to the Secretary
of Defense. The inability of such technology to protect the United
States against a massive attack by nuclear-armed missiles is
manifest. But wouldn't we want at least to attempt deployment of
defences in space if we were facing an alien invasion?

The Department of Defense, like similar ministries in every
nation, thrives on enemies, real or imagined. It is implausible in
the extreme that the existence of such an adversary would be
suppressed by the very organization that would most benefit from
its presence. The entire post-Cold War posture of the military and
civilian space programmes of the United States (and other
nations) speaks powerfully against the idea that there are aliens
among us - unless, of course, the news is also being kept from
those who plan the national defence.

Just as there are those who accept every UFO report at face value,
there are also those who dismiss the idea of alien visitation out of
hand and with great passion. It is, they say, unnecessary to
examine the evidence, and 'unscientific' even to contemplate the
issue. I once helped to organize a public debate at the annual
meeting of the American Association for the Advancement of
Science between proponent and opponent scientists of the propo-
sition that some UFOs were spaceships; whereupon a distin-
guished physicist, whose judgement in many other matters I
respected, threatened to set the Vice President of the United
States on me if I persisted in this madness. (Nevertheless, the
debate was held and published, the issues were a little better

Spoofing and Secrecy

clarified, and I did not hear from Spiro T. Agnew.)

A 1969 study by the National Academy of Sciences, while
recognizing that there are reports 'not easily explained', con-
cluded that 'the least likely explanation of UFOs is the hypothesis
of extraterrestrial visitations by intelligent beings'. Think of how
many other 'explanations' there might be: time travellers; demons
from witchland; tourists from another dimension - like Mr
Mxyztplk (or was it Mxyzptlk? I always forget) from the land of
Zrfff in the Fifth Dimension in the old Superman comic books; the
souls of the dead; or a 'noncartesian' phenomenon that doesn't
obey the rules of science or even of logic. Each of these 'explana-
tions' has in fact been seriously proffered. 'Least likely' is really
saying something. This rhetorical excess is an index of how
distasteful the whole subject has become to many scientists.

It's telling that emotions can run so high on a matter about
which we really know so little. This is especially true of the more
recent flurry of alien abduction reports. After all, if true, either
hypothesis - invasion by sexually manipulative extraterrestrials or
an epidemic of hallucinations - teaches us something we certainly
ought to know about. Maybe the reason for strong feelings is that
both alternatives have such unpleasant implications.

Aurora

The number of reports and their consistency suggest that
there may be some basis for these sightings other than
hallucinogenic drugs.

Mystery Aircraft
report, Federation of American Scientists
20 August, 1992

Aurora is a high-altitude, extremely secret American
^ ^.reconnaissance aircraft, a successor to the U-2 and the
SR-71 Blackbird. It either exists or it doesn't. By 1993, there

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were reports by observers near California's Edwards Air
Force Base and Groom Lake, Nevada, and particularly a
region of Groom Lake called Area 51 where experimental
aircraft for the Department of Defense are tested, that
seemed by and large mutually consistent. Confirming reports
were filed from all over the world. Unlike its predecessors,
the aircraft is said to be hypersonic, to travel much faster,
perhaps six to eight times faster, than the speed of sound. It
leaves an odd contrail described as 'donuts-on-a-rope'. Per-
haps it is also a means of launching small secret satellites into
orbit, developed, it is speculated, after the Challenger disas-
ter indicated the shuttle's episodic unreliability for defence
payloads. But the CIA 'swears up and down there's no such
programme', says US Senator and former astronaut John
Glenn. The principal designer of some of the most secret US
aircraft says the same thing. A Secretary of the Air Force has
vehemently denied the existence of such an airplane, or any
programme to build one, in the US Air Force or anywhere
else. Would he lie? 'We have looked into all such sightings, as
we have for UFO reports,' says an Air Force spokesman, in
perhaps carefully chosen words, 'and we cannot explain
them.' Meanwhile, in April 1995 the Air Force seized 4,000
more acres near Area 5 1 . The area to which public access is
denied is growing.

Consider then the two possibilities: that Aurora exists, and
that it does not. If it exists, it's striking that an official
cover-up of its very existence has been attempted, that
secrecy could be so effective, and that the aircraft could be
tested or refuelled all over the world without a single
photograph of it or any other hard evidence being published.
On the other hand, if Aurora does not exist, it's striking that a
myth has been propagated so vigorously and gone so far.
Why should insistent official denials have carried so little
weight? Could the very existence of a designation -Aurora in
this case - serve to pin a common label on a range of diverse
phenomena? Either way, Aurora seems relevant to UFOs.

Hallucinations

[A]s children tremble and fear everything in the blind
darkness, so we in the light sometimes fear what is no more
to be feared than the things children in the dark hold in
terror . . .

Lucretius, On the Nature of Things
(c. 60 BC)

Advertisers must know their audiences. It's a simple matter of
product and corporate survival. So we can learn how com-
mercial, free-enterprise America views UFO buffs by examining
the advertisements in magazines devoted to UFOs. Here are some
(entirely typical) ad headlines from an issue of UFO Universe:

• Senior Research Scientist Discovers 2,000-Year-Old Secret to
Wealth, Power, and Romantic Love.

• Classified! Above Top Secret. The Most Sensational Govern-
ment Conspiracy of Our Time Is Finally Revealed to the World
by a Retired Military Officer.

• What Is Your 'Special Mission' While on Earth? The Cosmic
Awakening of Light Workers, Walk-Ins, & All Star-Born
Representatives Has Begun!

• This Is What You Have Been Waiting For. 24 Superb, Incred-
ible Life-Improving UFO Seals of the Spirits.

• I Got a Girl. Do You? Stop Missing Out! Get Girls Now!

THE DEMON-HAUNTED WORLD

• Subscribe Today to the Most Amazing Magazine in the Uni-
verse.

• Bring Miraculous Good Luck, Love, and Money into Your
Life! These Powers Have Worked for Centuries! They Can
Work for You.

• Amazing Psychic Research Breakthrough. It Takes Only 5
Minutes to Prove that Psychic Magic Powers Really Work!

• Have You the Courage to Be Lucky, Loved and Rich?
Guaranteed Good Fortune Will Come Your Way! Get
Everything You Want with the Most Powerful Talismans in
the World.

• Men in Black: Government Agents or Aliens?

• Increase the Power of Gemstones, Charms, Seals and Symbols.
Improve the Effectiveness of Everything You Do. Magnify
Your Mind Power and Abilities with the Mind Power MAGNI-
FIER.

• The Famous Money Magnet: Would You Like More Money?

• Testament of Lael, Sacred Scriptures of a Lost Civilization.

• A New Book by 'Commander X' from Inner Light: The
Controllers, the Hidden Rulers of Earth Identified. We Are the
Property of an Alien Intelligence!

What is the common thread that binds these ads together? Not
UFOs. Surely it's the expectation of unlimited audience gullibil-
ity. That's why they're placed in UFO magazines - because by and
large the very act of buying such a magazine so categorizes the
reader. Doubtless, there are moderately sceptical and fully
rational purchasers of these periodicals who are demeaned by
such expectations of advertisers and editors. But if they're right
even about the bulk of their readers, what might it mean for the
alien abduction paradigm?

Occasionally, I get a letter from someone who is in 'contact'
with extraterrestrials. I am invited to 'ask them anything'. And
so over the years I've prepared a little list of questions. The
extraterrestrials are very advanced, remember. So I ask things
like, 'Please provide a short proof of Fermat's Last Theorem'.
Or the Goldbach Conjecture. And then I have to explain what
these are because extraterrestrials will not call it Fermat's Last

Hallucinations

Theorem. So I write out the simple equation with the exponents. I
never get an answer. On the other hand, if I ask something like
'Should we be good?' I almost always get an answer. Anything
vague, especially involving conventional moral judgements, these
aliens are extremely happy to respond to. But on anything
specific, where there is a chance to find out if they actually know
anything beyond what most humans know, there is only silence.*
Something can be deduced from this differential ability to answer
questions.

In the good old days before the alien abduction paradigm,
people taken aboard UFOs were offered, so they reported,
edifying lectures on the dangers of nuclear war. Nowadays, when
such instruction is given, the extraterrestrials seem fixated on
environmental degradation and AIDS. How is it, I ask myself,
that UFO occupants are so bound to fashionable or urgent
concerns on this planet? Why not an incidental warning about
CFCs and ozone depletion in the 1950s, or about the HIV virus in
the 1970s, when it might really have done some good? Why not
alert us now to some public health or environmental threat we
haven't yet figured out? Can it be that aliens know only as much as
those who report their presence? And if one of the chief purposes
of alien visitations is admonitions about global dangers, why tell it
only to a few people whose accounts are suspect anyway? Why not
take over the television networks for a night, or appear with vivid
cautionary audiovisuals before the United Nations Security Coun-
cil? Surely this is not too difficult for those who wing across the
light years.

The earliest commercially successful UFO 'contactee' was George
Adamski. He operated a tiny restaurant at the foot of California's
Mount Palomar, and set up a small telescope out back. At the
summit of the mountain was the largest telescope on Earth, the

* It's a stimulating exercise to think of questions to which no human today knows
the answers, but where a correct answer would immediately be recognized as
such. It's even more challenging to formulate such questions in fields other
than mathematics. Perhaps we should hold a contest and collect the best
responses in 'Ten Questions to Ask an Alien'.

THE DEMON-HAUNTED WORLD

200-inch reflector of the Carnegie Institution of Washington and
the California Institute of Technology. Adamski styled himself
Professor Adamski of Mount Palomar Observatory. He published
a book - it caused quite a sensation, I recall - in which he
described how in the desert nearby he had encountered nice-
looking aliens with long blond hair and, if I remember correctly,
white robes who warned Adamski about the dangers of nuclear
war. They hailed from the planet Venus (whose 900° Fahrenheit
surface temperature we can now recognize as a barrier to Adam-
ski's credibility). In person, he was utterly convincing. The Air
Force officer nominally in charge of UFO investigations at the
time described Adamski in these words:

To look at the man and to listen to his story you had an
immediate urge to believe him. Maybe it was his appearance.
He was dressed in well worn, but neat, overalls. He had
slightly graying hair and the most honest pair of eyes I've ever
seen.

Adamski 's star slowly faded as he aged, but he self-published
other books and was a long-standing fixture at conventions of
flying saucer 'believers'.

The first alien abduction story in the modern genre was that of
Betty and Barney Hill, a New Hampshire couple, she a social
worker and he a Post Office employee. During a late-night drive
in 1961 through the White Mountains, Betty spotted a bright,
initially star-like UFO that seemed to follow them. Because
Barney feared it might harm them, they left the main highway for
narrow mountain roads, arriving home two hours later than they'd
expected. The experience prompted Betty to read a book that
described UFOs as spaceships from other worlds; their occupants
were little men who sometimes abducted humans.

Soon after, she experienced a terrifying, repetitive nightmare in
which she and Barney were abducted and taken aboard the UFO.
Barney overheard her describing this dream to friends,
co-workers and volunteer UFO investigators. (It's curious that
Betty didn't discuss it with her husband directly.) By a week or so
after the experience, they were describing a 'pancake'-like UFO

Hallucinations

with uniformed figures seen through the craft's transparent windows.

Several years later, Barney's psychiatrist referred him to a
Boston hypnotherapist, Benjamin Simon, MD. Betty came to be
hypnotized as well. Under hypnosis they separately filled in
details of what had happened during the 'missing' two hours: they
watched the UFO land on the highway and were taken, partly
immobilized, inside the craft where short, grey, humanoid crea-
tures with long noses (a detail discordant with the current
paradigm) subjected them to unconventional medical examina-
tions, including a needle in her navel (before amniocentesis had
been invented on Earth). There are those who now believe that
eggs were taken from Betty's ovaries and sperm from Barney,
although that isn't part of the original story.* The captain showed
Betty a map of interstellar space with the ship's routes marked.

Martin S. Kottmeyer has shown that many of the motifs in the
Hills' account can be found in a 1953 motion picture, Invaders
from Mars. And Barney's story of what the aliens looked like,
especially their enormous eyes, emerged in a hypnosis session just
twelve days after the airing of an episode of the television series
'The Outer Limits' in which such an alien was portrayed.

The Hill case was widely discussed. It was made into a 1975 TV
movie that introduced the idea that short, grey alien abductors are
among us into the psyches of millions of people. But even the few
scientists of the time who thought that some UFOs might in fact
be alien spaceships were wary. The alleged encounter was con-
spicuous by its absence from the list of suggestive UFO cases
compiled by James E. McDonald, a University of Arizona atmos-
pheric physicist. In general, those scientists who have taken UFOs
seriously have tended to keep the alien abduction accounts at
arm's length, while those who take alien abductions at face value
see little reason to analyse mere lights in the sky.

McDonald's view on UFOs was based, he said, not on irrefuta-
ble evidence, but was a conclusion of last resort: all the alternative

* In more recent times, Ms Hill has written that in real abductions, 'no sexual
interest is shown. However, frequently they help themselves to some of [the
abductee's] belongings, such as fishing rods, jewelry of different types,
eyeglasses or a cup of laundry soap.'

THE DEMON-HAUNTED WORLD

explanations seemed to him even less credible. In the middle
1960s I arranged for McDonald to present his best cases in a
private meeting with leading physicists and astronomers who had
not before staked a claim on the UFO issue. Not only did he fail to
convince them that we were being visited by extraterrestrials; he
failed even to excite their interest. And this was a group with a
very high wonder quotient. It was simply that where McDonald
saw aliens, they saw much more prosaic explanations.

I was glad to have an opportunity to spend several hours with
Mr and Mrs Hill and with Dr Simon. There was no mistaking the
earnestness and sincerity of Betty and Barney, and their mixed
feelings about becoming public figures under such odd and
awkward circumstances. With the Hills' permission, Dr Simon
played for me (and, at my invitation, McDonald) some of the
audiotapes of their sessions under hypnosis. By far my most
striking impression was the absolute terror in Barney's voice as he
described - 're-lived' would be a better word - the encounter.

Dr Simon, while a leading proponent of the virtues of hypnosis
in war and peace, had not been caught up in the public frenzy
about UFOs. He shared handsomely in the royalties of John
Fuller's best-seller, Interrupted Journey, about the Hills' experi-
ence. If Dr Simon had pronounced their account authentic, the
sales of the book might have gone through the roof and his own
financial reward been considerably augmented. But he didn't. He
also instantly rejected the notion that they were lying, or, as
suggested by another psychiatrist, that this was a folie a deux - a
shared delusion in which, generally, the submissive partner goes
along with the delusion of the dominant partner. So what's left?
The Hills, said their psychotherapist, had experienced a species of
'dream'. Together.

There may very well be more than one source of alien abduction
accounts, just as there are for UFO sightings. Let's run through
some of the possibilities.

In 1894 The International Census of Waking Hallucinations was
published in London. From that time to this, repeated surveys have
shown that 10 to 25 per cent of ordinary, functioning people have
experienced, at least once in their lifetimes, a vivid hallucination,

Hallucinations

hearing a voice, usually, or seeing a form when there's no one there.
More rarely, people sense a haunting aroma, or hear music, or
receive a revelation that arrives independent of the senses. In some
cases these become transforming personal events or profound reli-
gious experiences. Hallucinations may be a neglected low door in the
wall to a scientific understanding of the sacred.

Probably a dozen times since their deaths I've heard my mother
or father, in a conversational tone of voice, call my name. Of
course they called to me often during my life with them - to do a
chore, to remind me of a responsibility, to come to dinner, to
engage in conversation, to hear about an event of the day. I still
miss them so much that it doesn't seem at all strange that my brain
will occasionally retrieve a lucid recollection of their voices.

Such hallucinations may occur to perfectly normal people under
perfectly ordinary circumstances. Hallucinations can also be elic-
ited: by a campfire at night, or under emotional stress, or during
epileptic seizures or migraine headaches or high fever, or by
prolonged fasting or sleeplessness* or sensory deprivation (for
example, in solitary confinement), or through hallucinogens such
as LSD, psilocybin, mescaline, or hashish. (Delirium tremens, the
dreaded alcohol-induced DTs, is one well-known manifestation of
a withdrawal syndrome from alcoholism.) There are also mol-
ecules, such as the phenothiazines (thorazine, for example), that
make hallucinations go away. It is very likely that the normal
human body generates substances - perhaps including the
morphine-like small brain proteins called endorphins - that cause
hallucinations, and others that suppress them. Such celebrated

* Dreams are associated with a state called REM sleep, the abbreviation
standing for rapid eye movement. (Under the closed eyelids the eyes move,
perhaps following the action in the dream, or perhaps randomly.) The REM
state is strongly correlated with sexual arousal. Experiments have been
performed in which sleeping subjects are awakened whenever the REM state
emerges, while members of a control group are awakened just as often each
night but not when they're dreaming. After some days, the control group is a
little groggy, but the experimental group - the ones who are prevented from
dreaming - is hallucinating in daytime. It's not that a few people with a
particular abnormality can be made to hallucinate in this way; anyone is
capable of hallucinations.

THE DEMON-HAUNTED WORLD

(and unhysterical) explorers as Admiral Richard Byrd, Captain
Joshua Slocum and Sir Ernest Shackleton all experienced vivid
hallucinations when coping with unusual isolation and loneliness.

Whatever their neurological and molecular antecedents, hallu-
cinations feel real. They are sought out in many cultures and
considered a sign of spiritual enlightenment. Among the Native
Americans of the Western Plains, for example, or many indig-
enous Siberian cultures, a young man's future was foreshadowed
by the nature of the hallucination he experienced after a successful
'vision quest'; its meaning was discussed with great seriousness
among the elders and shamans of the tribe. There are countless
instances in the world's religions where patriarchs, prophets or
saviours repair themselves to desert or mountain and, assisted by
hunger and sensory deprivation, encounter gods or demons.
Psychedelic-induced religious experiences were a hallmark of the
western youth culture of the 1960s. The experience, however
brought about, is often described respectfully by words such as
'transcendent', 'numinous', 'sacred' and 'holy'.

Hallucinations are common. If you have one, it doesn't mean
you're crazy. The anthropological literature is replete with hallu-
cination ethnopsychiatry, REM dreams and possession trances,
which have many common elements transculturally and across the
ages. The hallucinations are routinely interpreted as possession by
good or evil spirits. The Yale anthropologist Weston La Barre
goes so far as to argue that 'a surprisingly good case could be made
that much of culture is hallucination' and that 'the whole intent
and function of ritual appears to be . . . [a] group wish to
hallucinate reality'.

Here is a description of hallucinations as a signal-to-noise
problem by Louis J. West, former medical director of the Neu-
ropsychiatric Clinic at the University of California, Los Angeles.
It is taken from the fifteenth edition of the Encyclopaedia
Britannica:

[IJmagine a man standing at a closed glass window opposite
his fireplace, looking out at his garden in the sunset. He is so
absorbed by the view of the outside world that he fails to
visualize the interior of the room at all. As it becomes darker

100

Hallucinations

outside, however, images of the objects in the room behind
him can be seen reflected dimly in the window glass. For a
time he may see either the garden (if he gazes into the
distance) or the reflection of the room's interior (if he focuses
on the glass a few inches from his face). Night falls, but the
fire still burns brightly in the fireplace and illuminates the
room. The watcher now sees in the glass a vivid reflection of
the interior of the room behind him, which appears to be
outside the window. This illusion becomes dimmer as the fire
dies down, and, finally, when it is dark both outside and
within, nothing more is seen. If the fire flares up from time to
time, the visions in the glass reappear.

In an analogous way, hallucinatory experiences such as those
of normal dreams occur when the 'daylight' (sensory input) is
reduced while the 'interior illumination' (general level of brain
arousal) remains 'bright', and images originating within the
'rooms' of our brains may be perceived (hallucinated) as though
they came from outside the 'windows' of our senses.

Another analogy might be that dreams, like the stars, are
shining all the time. Though the stars are not often seen by day,
since the sun shines too brightly, if, during the day, there is an
eclipse of the sun, or if a viewer chooses to be watchful awhile
after sunset or awhile before sunrise, or if he is awakened from
time to time on a clear night to look at the sky, then the stars,
like dreams, though often forgotten, may always be seen.

A more brain-related concept is that of a continuous
information-processing activity (a kind of 'preconscious
stream') that is influenced continually by both conscious and
unconscious forces and that constitutes the potential supply
of dream content. The dream is an experience during which,
for a few minutes, the individual has some awareness of the
stream of data being processed. Hallucinations in the waking
state also would involve the same phenomenon, produced by
a somewhat different set of psychological or physiological
circumstances . . .

It appears that all human behaviour and experience (normal
as well as abnormal) is well attended by illusory and hallucina-
tory phenomena. While the relationship of these phenomena to

101

THE DEMON-HAUNTED WORLD

mental illness has been well documented, their role in everyday
life has perhaps not been considered enough. Greater under-
standing of illusions and hallucinations among normal people
may provide explanations for experiences otherwise relegated
to the uncanny, 'extrasensory', or supernatural.

We would surely be missing something important about our own
nature if we refused to face up to the fact that hallucinations are
part of being human. However, none of this makes hallucinations
part of an external rather than an internal reality. Five to ten per
cent of us are extremely suggestible, able to move at a command
into a deep hypnotic trance. Roughly ten per cent of Americans
report having seen one or more ghosts. This is more than the
number who allegedly remember being abducted by aliens, about
the same as the number who've reported seeing one or more
UFOs, and less than the number who in the last week of Richard
Nixon's Presidency, before he resigned to avoid impeachment,
thought he was doing a good-to-excellent job as President. At
least one per cent of all of us is schizophrenic. This amounts to
over 50 million schizophrenics on the planet, more than the
population of, say, England.

In his 1970 book on nightmares, the psychiatrist John Mack -
about whom I will have more to say - writes:

There is a period in early childhood in which dreams are
regarded as real and in which the events, transformations,
gratifications, and threats of which they are composed are
regarded by the child as if they were as much a part of his
actual daily life as his daytime experiences. The capacity to
establish and maintain clear distinctions between the life of
dreams and life in the outside world is hard-won and requires
several years to accomplish, not being completed even in
normal children before ages eight to ten. Nightmares,
because of their vividness and compelling effective intensity,
are particularly difficult for the child to judge realistically.

When a child tells a fabulous story - a witch was grimacing in the
darkened room; a tiger is lurking under the bed; the vase was

102

Hallucinations

broken by a multi-coloured bird that flew in the window and
not because, contrary to family rules, a football was being
kicked inside the house - is he or she consciously lying? Surely
parents often act as if the child cannot fully distinguish between
fantasy and reality. Some children have active imaginations;
others are less well endowed in this department. Some families
may respect the ability to fantasize and encourage the child,
while at the same time saying something like 'Oh, that's not
real; that's just your imagination.' Other families may be
impatient about confabulating - it makes running the house-
hold and adjudicating disputes at least marginally more difficult
- and discourage their children from fantasizing, perhaps even
teaching them to think it's something shameful. A few parents
may be unclear about the distinction between reality and
fantasy themselves, or may even seriously enter into the
fantasy. Out of all these contending propensities and child-
rearing practices, some people emerge with an intact ability to
fantasize, and a history, extending well into adulthood, of
confabulation. Others grow up believing that anyone who
doesn't know the difference between reality and fantasy is
crazy. Most of us are somewhere in between.

Abductees frequently report having seen 'aliens' in their child-
hood - coming in through the window or from under the bed or
out of the closet. But everywhere in the world children report
similar stories, with fairies, elves, brownies, ghosts, goblins,
witches, imps and a rich variety of imaginary 'friends'. Are we to
imagine two different groups of children, one that sees imaginary
earthly beings and the other that sees genuine extraterrestrials?
Isn't it more reasonable that both groups are seeing, or hallucinat-
ing, the same thing?

Most of us recall being frightened at the age of two and older by
real-seeming but wholly imaginary 'monsters', especially at night
or in the dark. I can still remember occasions when I was
absolutely terrified, hiding under the bedclothes until I could
stand it no longer, and then bolting for the safety of my parents'
bedroom - if only I could get there before falling into the clutches
of . . . The Presence. The American cartoonist Gary Larson who
draws in the horror genre dedicates one of his books as follows:

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THE DEMON-HAUNTED WORLD

When I was a boy, our house was filled with monsters. They
lived in the closets, under the beds, in the attic, in the
basement, and - when it was dark - just about everywhere.
This book is dedicated to my father, who kept me safe from
all of them.

Maybe the abduction therapists should be doing more of that.

Part of the reason that children are afraid of the dark may be
that, in our entire evolutionary history up until just a moment
ago, they never slept alone. Instead, they nestled safely,
protected by an adult, usually Mum. In the enlightened west we
stick them alone in a dark room, say goodnight, and have
difficulty understanding why they're sometimes upset. It makes
good evolutionary sense for children to have fantasies of scary
monsters. In a world stalked by lions and hyenas, such fantasies
help prevent defenceless toddlers from wandering too far from
their guardians. How can this safety machinery be effective for
a vigorous, curious young animal unless it delivers industrial
strength terror? Those who are not afraid of monsters tend not
to leave descendants. Eventually, I imagine, over the course of
human evolution, almost all children become afraid of mon-
sters. But if we're capable of conjuring up terrifying monsters
in childhood, why shouldn't some of us, at least on occasion, be
able to fantasize something similar, something truly horrifying,
a shared delusion, as adults?

It is telling that alien abductions occur mainly on falling
asleep or when waking up, or on long automobile drives where
there is a well-known danger of falling into some autohypnotic
reverie. Abduction therapists are puzzled when their patients
describe crying out in terror while their spouses sleep leadenly
beside them. But isn't this typical of dreams, our shouts for
help unheard? Might these stories have something to do with
sleep and, as Benjamin Simon proposed for the Hills, a kind of
dream?

A common, although insufficiently well-known, psychological
syndrome rather like alien abduction is called sleep paralysis.
Many people experience it. It happens in that twilight world
between being fully awake and fully asleep. For a few minutes,

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Hallucinations

maybe longer, you're immobile and acutely anxious. You feel a
weight on your chest as if some being is sitting or lying there. Your
heartbeat is quick, your breathing laboured. You may experience
auditory or visual hallucinations of people, demons, ghosts,
animals or birds. In the right setting, the experience can have 'the
full force and impact of reality', according to Robert Baker, a
psychologist at the University of Kentucky. Sometimes there's a
marked sexual component to the hallucination. Baker argues that
these common sleep disturbances are behind many if not most of
the alien abduction accounts. (He and others suggest that there
are other classes of abduction claims as well, made by fantasy-
prone individuals, say, or hoaxers.)

Similarly, the Harvard Mental Health Letter (September 1994)
comments,

Sleep paralysis may last for several minutes, and is sometimes
accompanied by vivid dreamlike hallucinations that give rise
to stories about visitations from gods, spirits, and extraterres-
trial creatures.

We know from early work of the Canadian neurophysiologist
Wilder Penfield that electrical stimulation of certain regions of
the brain elicits full-blown hallucinations. People with temporal
lobe epilepsy - involving a cascade of naturally generated
electrical impulses in the part of the brain beneath the forehead
- experience a range of hallucinations almost indistinguishable
from reality: including the presence of one or more strange
beings, anxiety, floating through the air, sexual experiences,
and a sense of missing time. There is also what feels like
profound insight into the deepest questions and a need to
spread the word. A continuum of spontaneous temporal lobe
stimulation seems to stretch from people with serious epilepsy
to the most average among us. In at least one case reported by
another Canadian neuroscientist, Michael Persinger, adminis-
tration of the antiepileptic drug, carbamazepine, eliminated a
woman's recurring sense of experiencing the standard alien
abduction scenario. So such hallucinations, generated sponta-
neously, or with chemical or experiential assists, may play a

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role, perhaps a central role, in the UFO accounts.

But such a view is easy to burlesque: UFOs explained away as
'mass hallucinations'. Everyone knows there's no such thing as a
shared hallucination. Right?

As the possibility of extraterrestrial life began to be widely
popularized - especially around the turn of the last century by
Percival Lowell with his Martian canals - people began to
report contact with aliens, mainly Martians. The psychologist
Theodore Flournoy's 1901 book, From India to the Planet Mars,
describes a French-speaking medium who in a trance state drew
pictures of the Martians (they look just like us) and presented
their alphabet and language (remarkably like French). The
psychiatrist Carl Jung in his 1902 doctoral dissertation
described a young Swiss woman who was agitated to discover,
sitting across from her on the train, a 'star-dweller' from Mars.
Martians are innocent of science, philosophy and souls, she was
told, but have advanced technology. 'Flying machines have
long been in existence on Mars; the whole of Mars is covered
with canals' and so on. Charles Fort, a collector of anomalous
reports who died in 1932, wrote, 'Perhaps there are inhabitants
of Mars, who are secretly sending reports upon the ways of this
world to their governments.' In the 1950s there was a book by
Gerald Heard that revealed the saucer occupants to be intelli-
gent Martian bees. Who else could survive the fantastic right
angle turns reported for UFOs?

But after the canals were shown to be illusory by Mariner 9 in
1971, and after no compelling evidence even for microbes was
found on Mars by Vikings 1 and 2 in 1976, popular enthusiasm for
the Lowellian Mars waned and we heard little about visiting
Martians. Aliens were then reported to come from somewhere
else. Why? Why no more Martians? And after the surface of
Venus was found to be hot enough to melt lead, there were no
more visiting Venusians. Does some part of these stories adjust to
the current canons of belief? What does that imply about their
origin?

There's no doubt that humans commonly hallucinate. There's
considerable doubt about whether extraterrestrials exist, frequent

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Hallucinations

our planet, or abduct and molest us. We might argue about
details, but the one category of explanation is surely much better
supported than the other. The main reservation you might then
have is: why do so many people today report this particular set of
hallucinations? Why sombre little beings, and flying saucers, and
sexual experimentation?

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The Demon-Haunted World

There are demon-haunted worlds, regions of utter darkness.

The ISA Upanishad
(India, c. 600 BC)

Fear of things invisible is the natural seed of that which
every one in himself calleth religion.

Thomas Hobbes,
Leviathan (1651)

The gods watch over us and guide our destinies, many human
cultures teach; other entities, more malevolent, are responsi-
ble for the existence of evil. Both classes of beings, whether
considered natural or supernatural, real or imaginary, serve
human needs. Even if they're wholly fanciful, people feel better
believing in them. So in an age when traditional religions have
been under withering fire from science, is it not natural to wrap up
the old gods and demons in scientific raiment and call them aliens?

Belief in demons was widespread in the ancient world. They were
thought of as natural rather than supernatural beings. Hesiod
casually mentions them. Socrates described his philosophical
inspiration as the work of a personal, benign demon. His teacher,
Diotima of Mantineia, tells him (in Plato's Symposium) that
'Everything demonic is intermediate between God and mortal.

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The Demon-Haunted World

God has no contact with man,' she continues; 'only through the
demonic is there intercourse and conversation between man and
gods, whether in the waking state or during sleep.'

Plato, Socrates' most celebrated student, assigned a high role to
demons: 'No human nature invested with supreme power is able
to order human affairs,' he said, 'and not overflow with insolence
and wrong . . .'

We do not appoint oxen to be the lords of oxen, or goats of
goats, but we ourselves are a superior race and rule over them.
In like manner God, in his love of mankind, placed over us the
demons, who are a superior race, and they with great ease and
pleasure to themselves, and no less to us, taking care of us and
giving us peace and reverence and order and justice never
failing, made the tribes of men happy and united.

He stoutly denied that demons were a source of evil, and
represented Eros, the keeper of sexual passions, as a demon, not a
god, 'neither mortal nor immortal', 'neither good nor bad'. But all
later Platonists, including the Neo-Platonists who powerfully
influenced Christian philosophy, held that some demons were
good and others evil. The pendulum was swinging. Aristotle,
Plato's famous student, seriously considered the contention that
dreams are scripted by demons. Plutarch and Porphyry proposed
that the demons, who filled the upper air, came from the Moon.

The early Church Fathers, despite having imbibed Neo-
Platonism from the culture they swam in, were anxious to separate
themselves from 'pagan' belief systems. They taught that all of
pagan religion consisted of the worship of demons and men, both
misconstrued as gods. When St Paul complained (Ephesians vi,
12) about wickedness in high places, he was referring not to
government corruption, but to demons, who lived in high places:

For we wrestle not against flesh and blood, but against
principalities, against powers, against the rulers of the dark-
ness of this world, against spiritual wickedness in high places.

From the beginning, much more was intended than demons as a

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mere poetic metaphor for the evil in the hearts of men.

St Augustine was much vexed with demons. He quotes the
pagan thinking prevalent in his time: 'The gods occupy the loftiest
regions, men the lowest, the demons the middle region . . . They
have immortality of body, but passions of the mind in common
with men.' In Book VIII of The City of God (begun in 413),
Augustine assimilates this ancient tradition, replaces gods by
God, and demonizes the demons, arguing that they are, without
exception, malign. They have no redeeming virtues. They are the
fount of all spiritual and material evil. He calls them 'aerial
animals . . . most eager to inflict harm, utterly alien from right-
eousness, swollen with pride, pale with envy, subtle in deceit.'
They may profess to carry messages between God and man,
disguising themselves as angels of the Lord, but this pose is a snare
to lure us to our destruction. They can assume any form, and
know many things - 'demon' means 'knowledge' in Greek* -
especially about the material world. However intelligent, they are
deficient in charity. They prey on 'the captive and outwitted minds
of men,' wrote Tertullian. 'They have their abode in the air, the
stars are their neighbours, their commerce is with the clouds.'

In the eleventh century, the influential Byzantine theologian,
philosopher and shady politician, Michael Psellus, described
demons in these words:

These animals exist in our own life, which is full of passions, for
they are present abundantly in the passions, and their dwelling-
place is that of matter, as is their rank and degree. For this
reason they are also subject to passions and fettered to them.

One Richalmus, abbot of Schonthal, around 1270 penned an
entire treatise on demons, rich in first-hand experience: he sees
(but only when his eyes are shut) countless malevolent demons,
like motes of dust, buzzing around his head - and everyone else's.
Despite successive waves of rationalist, Persian, Jewish, Christian
and Muslim world views, despite revolutionary social, political

* 'Science' means 'knowledge' in Latin. A jurisdictional dispute is exposed, even
if we look no further.

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and philosophical ferment, the existence, much of the character,
and even the name of demons remained unchanged from Hesiod
to the Crusades.

Demons, the 'powers of the air', come down from the skies and
have unlawful sexual congress with women. Augustine believed
that witches were the offspring of these forbidden unions. In the
Middle Ages, as in classical antiquity, nearly everyone believed
such stories. The demons were also called devils, or fallen angels.
The demonic seducers of women were labelled incubi; of men,
succubi. There are cases in which nuns reported, in some befud-
dlement, a striking resemblance between the incubus and the
priest-confessor, or the bishop, and awoke the next morning, as
one fifteenth-century chronicler put it, to 'find themselves pol-
luted just as if they had commingled with a man'. There are
similar accounts, but in harems not convents, in ancient China. So
many women reported incubi, argued the Presbyterian religious
writer Richard Baxter (in his Certainty of the World of Spirits,
1691), 'that 'tis impudence to deny it'.*

As they seduced, the incubi and succubi were perceived as a
weight bearing down on the chest of the dreamer. Mare, despite
its Latin meaning, is the Old English word for incubus, and
nightmare meant originally the demon that sits on the chests of
sleepers, tormenting them with dreams. In Athanasius' Life of St
Anthony (written around 360) demons are described as coming
and going at will in locked rooms; 1400 years later, in his work De
Daemonialitae, the Franciscan scholar Ludovico Sinistrari assures
us that demons pass through walls.

The external reality of demons was almost entirely unques-
tioned from antiquity through late medieval times. Maimonides
denied their reality, but the overwhelming majority of rabbis
believed in dybbuks. One of the few cases I can find where it is
even hinted that demons might be internal, generated in our

* Likewise, in the same work, 'The raising of storms by witches is attested by so
many, that I think it needless to recite them.' The theologian Meric Casaubon
argued - in his 1668 book. Of Credulity and Incredulity, that witches must exist
because, after all, everyone believes in them. Anything that a large number of
people believe must be true.

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THE DEMON-HAUNTED WORLD

minds, is when Abba Poemen - one of the desert fathers of the
early Church - was asked,

'How do the demons fight against me?'

'The demons fight against you?' Father Poemen asked in turn.
'Our own wills become the demons, and it is these which attack us.'

The medieval attitudes on incubi and succubi were influenced
by Macrobius' fourth-century Commentary on the Dream of
Scipio, which went through dozens of editions before the Euro-
pean Enlightenment. Macrobius described phantoms (phantasma)
seen 'in the moment between wakefulness and slumber'. The
dreamer 'imagines' the phantoms as predatory. Macrobius had a
sceptical side which his medieval readers tended to ignore.

Obsession with demons began to reach a crescendo when, in his
famous Bull of 1484, Pope Innocent VIII declared,

It has come to Our ears that members of both sexes do not
avoid to have intercourse with evil angels, incubi, and
succubi, and that by their sorceries, and by their incantations,
charms, and conjurations, they suffocate, extinguish, and
cause to perish the births of women

as well as generate numerous other calamities. With this Bull,
Innocent initiated the systematic accusation, torture and execu-
tion of countless 'witches' all over Europe. They were guilty of
what Augustine had described as 'a criminal tampering with the
unseen world'. Despite the evenhanded 'members of both sexes'
in the language of the Bull, unsurprisingly it was mainly girls and
women who were so persecuted.

Many leading Protestants of the following centuries, their differ-
ences with the Catholic Church notwithstanding, adopted nearly
identical views. Even humanists such as Desiderius Erasmus and
Thomas More believed in witches. 'The giving up of witchcraft,' said
John Wesley, the founder of Methodism, 'is in effect the giving up of
the Bible.' William Blackstone, the celebrated jurist, in his Com-
mentaries on the Laws of England (1765), asserted:

To deny the possibility, nay, actual existence of witchcraft
and sorcery is at once flatly to contradict the revealed word

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The Demon-Haunted World

of God in various passages of both the Old and New
Testament.

Innocent commended 'Our dear sons Henry Kramer and James
Sprenger' who 'have been by Letters Apostolic delegated as
Inquisitors of these heretical [de]pravities'. If 'the abominations
and enormities in question remain unpunished,' the souls of
multitudes face eternal damnation.

The Pope appointed Kramer and Sprenger to write a compre-
hensive analysis, using the full academic armoury of the late
fifteenth century. With exhaustive citations of scripture and of
ancient and modern scholars, they produced the Malleus Malefi-
carum, the 'Hammer of Witches', aptly described as one of the
most terrifying documents in human history. Thomas Ady, in A
Candle in the Dark, condemned it as 'villainous Doctrines &
Inventions', 'horrible lyes and impossibilities', serving to hide
'their unparalleled cruelty from the ears of the world'. What the
Malleus comes down to, pretty much, is that if you're accused of
witchcraft, you're a witch. Torture is an unfailing means to
demonstrate the validity of the accusation. There are no rights of
the defendant. There is no opportunity to confront the accusers.
Little attention is given to the possibility that accusations might be
made for impious purposes - jealousy, say, or revenge, or the
greed of the inquisitors who routinely confiscated for their own
private benefit the property of the accused. This technical manual
for torturers also includes methods of punishment tailored to
release demons from the victim's body before the process kills
her. The Malleus in hand, the Pope's encouragement guaranteed,
Inquisitors began springing up all over Europe.

It quickly became an expense account scam. All costs of
investigation, trial and execution were borne by the accused or her
relatives, down to per diem for the private detectives hired to spy
on her, wine for her guards, banquets for her judges, the travel
expenses of a messenger sent to fetch a more experienced torturer
from another city, and the faggots, tar and hangman's rope. Then
there was a bonus to the members of the tribunal for each witch
burned. The convicted witch's remaining property, if any, was
divided between Church and State. As this legally and morally

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THE DEMON-HAUNTED WORLD

sanctioned mass murder and theft became institutionalized, as a
vast bureaucracy arose to serve it, attention was turned from poor
hags and crones to the middle class and well-to-do of both sexes.

The more who, under torture, confessed to witchcraft, the
harder it was to maintain that the whole business was mere
fantasy. Since each 'witch' was made to implicate others, the
numbers grew exponentially. These constituted 'frightful proofs
that the Devil is still alive', as it was later put in America in the
Salem witch trials. In a credulous age, the most fantastic testi-
mony was soberly accepted - that tens of thousands of witches had
gathered for a Sabbath in public squares in France, or that 12,000
of them darkened the skies as they flew to Newfoundland. The
Bible had counselled, 'Thou shalt not suffer a witch to live.'
Legions of women were burned to death.* And the most horren-
dous tortures were routinely applied to every defendant, young or
old, after the instruments of torture were first blessed by the
priests. Innocent himself died in 1492, following unsuccessful
attempts to keep him alive by transfusion (which resulted in the
deaths of three boys) and by suckling at the breast of a nursing
mother. He was mourned by his mistress and their children.

In Britain witch-finders, also called 'prickers', were employed,
receiving a handsome bounty for each girl or woman they turned
over for execution. They had no incentive to be cautious in their
accusations. Typically they looked for 'devil's marks' - scars or
birthmarks or nevi - that when pricked with a pin neither hurt nor
bled. A simple sleight of hand often gave the appearance that the
pin penetrated deep into the witch's flesh. When no visible marks
were apparent, 'invisible marks' sufficed. Upon the gallows, one
mid-seventeenth-century pricker 'confessed he had been the death
of above 220 women in England and Scotland, for the gain of
twenty shillings apiece'.*

* This mode of execution was adopted by the Holy Inquisition apparently to
guarantee literal accord with a well-intentioned sentence of canon law (Council
of Tours, 1163): 'The Church abhors bloodshed.'

In the murky territory of bounty hunters and paid informers, vile corruption is
often the rule - worldwide and through all of human history. To take an
example almost at random, in 1994, for a fee, a group of postal inspectors from

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The Demon-Haunted World

In the witch trials, mitigating evidence or defence witnesses
were inadmissible. In any case, it was nearly impossible to provide
compelling alibis for accused witches: the rules of evidence had a
special character. For example, in more than one case a husband
attested that his wife was asleep in his arms at the very moment
she was accused of frolicking with the devil at a witch's Sabbath;
but the archbishop patiently explained that a demon had taken the
place of the wife. The husbands were not to imagine that their
powers of perception could exceed Satan's powers of deception.
The beautiful young women were perforce consigned to the
flames.

There were strong erotic and misogynistic elements, as might be
expected in a sexually repressed, male-dominated society with
inquisitors drawn from the class of nominally celibate priests. The
trials paid close attention to the quality and quantity of orgasm in
the supposed copulations of defendants with demons or the Devil
(although Augustine had been certain 'we cannot call the Devil a
fornicator'), and to the nature of the Devil's 'member' (cold, by
all reports). 'Devil's marks' were found 'generally on the breasts
or private parts' according to Ludovico Sinistrari's 1700 book. As
a result pubic hair was shaved, and the genitalia were carefully
inspected by the exclusively male inquisitors. In the immolation of
the 20-year-old Joan of Arc, after her dress had caught fire the
Hangman of Rouen slaked the flames so onlookers could view 'all
the secrets which can or should be in a woman'.

The chronicle of those who were consumed by fire in the single
German city of Wurzburg in the single year 1598 penetrates the
statistics and lets us confront a little of the human reality:

The steward of the senate, named Gering; old Mrs Kanzler;
the tailor's fat wife; the woman cook of Mr Mengerdorf; a
stranger; a strange woman; Baunach, a senator, the fattest
citizen in Wurtzburg; the old smith of the court; an old
woman; a little girl, nine or ten years old; a younger girl, her
little sister; the mother of the two little aforementioned girls;

Cleveland, USA, agreed to go underground and ferret out wrongdoers; they
then contrived criminal cases against 32 innocent postal workers.

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THE DEMON-HAUNTED WORLD

Liebler's daughter; Goebel's child, the most beautiful girl in
Wurtzburg; a student who knew many languages; two boys
from the Minster, each twelve years old; Stepper's little
daughter; the woman who kept the bridge gate; an old
woman; the little son of the town council bailiff; the wife of
Knertz, the butcher; the infant daughter of Dr Schultz; a
blind girl; Schwartz, canon at Hach . . .

On and on it goes. Some were given special humane attention:
'The little daughter of Valkenberger was privately executed and
burned.' There were twenty-eight public immolations, each with
four to six victims on average, in that small city in a single year.
This was a microcosm of what was happening all across Europe.
No one knows how many were killed altogether - perhaps
hundreds of thousands, perhaps millions. Those responsible for
prosecuting, torturing, judging, burning and justifying were self-
less. Just ask them.

They could not be mistaken. The confessions of witchcraft
could not be based on hallucinations, say, or attempts to satisfy
the inquisitors and stop the torture. In such a case, explained the
witch judge Pierre de Lancre (in his 1612 book, Description of the
Inconstancy of Evil Angels), the Catholic Church would be
committing a great crime by burning witches. Those who raise
such possibilities are thus attacking the Church and ipso facto
committing a mortal sin. Critics of witch-burning were punished
and, in some cases, themselves burnt. The inquisitors and tortur-
ers were doing God's work. They were saving souls. They were
foiling demons.

Witchcraft of course was not the only offence that merited
torture and burning at the stake. Heresy was a still more serious
crime, and both Catholics and Protestants punished it ruthlessly.
In the sixteenth century the scholar William Tyndale had the
temerity to contemplate translating the New Testament into
English. But if people could actually read the Bible in their own
language instead of arcane Latin, they could form their own,
independent religious views. They might conceive of their own
private unintermediated line to God. This was a challenge to the
job security of Roman Catholic priests. When Tyndale tried to

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The Demon-Haunted World

publish his translation, he was hounded and pursued all over
Europe. Eventually he was captured, garrotted, and then, for
good measure, burned at the stake. His copies of the New
Testament (which a century later became the basis of the exquisite
King James translation) were then hunted down house-to-house
by armed posses - Christians piously defending Christianity by
preventing other Christians from knowing the words of Christ.
Such a cast of mind, such a climate of absolute confidence that
knowledge should be rewarded by torture and death were unlikely
to help those accused of witchcraft.

Burning witches is a feature of Western civilization that has,
with occasional political exceptions, declined since the six-
teenth century. In the last judicial execution of witches in
England, a woman and her nine-year-old daughter were
hanged. Their crime was raising a rain storm by taking their
stockings off. In our time, witches and djinns are found as
regular fare in children's entertainment, exorcism of demons is
still practised by the Roman Catholic and other Churches, and
the proponents of one cult still denounce as sorcery the cultic
practices of another. We still use the word 'pandemonium'
(literally, all demons). A crazed and violent person is still said
to be demonic. (Not until the eighteenth century was mental
illness no longer generally ascribed to supernatural causes;
even insomnia had been considered a punishment inflicted by
demons.) More than half of Americans tell pollsters they
'believe' in the Devil's existence, and ten per cent have
communicated with him, as Martin Luther reported he did
regularly. In a 1992 'spiritual warfare manual' called Prepare
for War, Rebecca Brown informs us that abortion and sex
outside of marriage 'will almost always result in demonic
infestation'; that meditation, yoga and martial arts are designed
so unsuspecting Christians will be seduced into worshipping
demons; and that 'rock music didn't "just happen", it was a
carefully masterminded plan by none other than Satan himself.
Sometimes 'your loved ones are demonically bound and
blinded'. Demonology is today still part and parcel of many
earnest faiths.

And what is it that demons do? In the Malleus, Kramer and

THE DEMON-HAUNTED WORLD

Sprenger reveal that 'devils . . . busy themselves by interfering
with the process of normal copulation and conception, by obtain-
ing human semen, and themselves transferring it'. Demonic
artificial insemination in the Middle Ages goes back at least to St
Thomas Aquinas, who tells us in On the Trinity that 'demons can
transfer the semen which they have collected and inject it into the
bodies of others'. His contemporary, St Bonaventura, spells it out
in a little more detail: succubi 'yield to males and receive their
semen; by cunning skills, the demons preserve its potency, and
afterwards, with the permission of God, they become incubi and
pour it out into female repositories'. The products of these
demon-mediated unions are also, when they grow up, visited by
demons. A multi-generational trans-species sexual bond is forged.
And these creatures, we recall, are well known to fly; indeed they
inhabit the upper air.

There is no spaceship in these stories. But most of the central
elements of the alien abduction account are present, including
sexually obsessive non-humans who live in the sky, walk through
walls, communicate telepathically, and perform breeding experi-
ments on the human species. Unless we believe that demons really
exist, how can we understand so strange a belief-system,
embraced by the whole Western world (including those consid-
ered the wisest among us), reinforced by personal experience in
every generation, and taught by Church and State? Is there any
real alternative besides a shared delusion based on common brain
wiring and chemistry?

In Genesis we read of angels who couple with 'the daughters of
men'. The culture myths of ancient Greece and Rome told of gods
appearing to women as bulls or swans or showers of gold and
impregnating them. In one early Christian tradition, philosophy
derived not from human ingenuity but out of demonic pillow talk,
the fallen angels betraying the secrets of Heaven to their human
consorts. Accounts with similar elements appear in cultures
around the world. Parallels to incubi include Arabian djinn,
Greek satyrs, Hindu bhuts, Samoan hotua poro, Celtic dusii and
many others. In an epoch of demon hysteria, it was easy enough to
demonize those we feared or hated. So Merlin was said to have

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been fathered by an incubus. So were Plato, Alexander the Great,
Augustus and Martin Luther. Occasionally an entire people - for
example the Huns or the inhabitants of Cyprus - were accused by
their enemies of having been sired by demons.

In Talmudic tradition the archetypical succubus was Lilith,
whom God made from the dust along with Adam. She was
expelled from Eden for insubordination - not to God, but to
Adam. Ever since, she spends her nights seducing Adam's
descendants. In ancient Iranian and many other cultures, noctur-
nal seminal emissions were believed to be elicited by succubi. St
Teresa of Avila reported a vivid sexual encounter with an angel -
an angel of light, not of darkness, she was sure - as did other
women later sanctified by the Catholic Church. Cagliostro, the
eighteenth-century magician and con man, let it be understood
that he, like Jesus of Nazareth, was a product of the union
'between the children of heaven and earth'.

In 1645 a Cornish teenager, Anne Jefferies, was found groggy,
crumpled on the floor. Much later, she recalled being attacked by
half a dozen little men, carried paralysed to a castle in the air,
seduced and returned home. She called the little men fairies. (For
many pious Christians, as for the inquisitors of Joan of Arc, this
was a distinction without a difference. Fairies were demons, plain
and simple.) They returned to terrify and torment her. The next
year she was arrested for witchcraft. Fairies traditionally have
magical powers and can cause paralysis by the merest touch. The
ordinary passage of time is slowed in fairyland. Fairies are
reproductively impaired, so they have sex with humans and carry
off babies from their cradles, sometimes leaving a fairy substitute,
a 'changeling'. Now it seems a fair question: if Anne Jefferies had
grown up in a culture touting aliens rather than fairies, and UFOs
rather than castles in the air, would her story have been distin-
guishable in any significant respect from the ones 'abductees' tell?

In his 1982 book The Terror That Comes in the Night: An
Experience-Centered Study of Supernatural Assault Traditions, David
Hufford describes an executive, university-educated, in his mid-
thirties, who recalled a summer spent as a teenager in his aunt's
house. One night, he saw mysterious lights moving in the harbour.
Afterwards, he fell asleep. From his bed he then witnessed a white,

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glowing figure climbing the stairs. She entered his room, paused, and
then said - anticlimactically, it seems to me - 'That is the linoleum.'
Some nights the figure was an old woman; in others, an elephant.
Sometimes the young man was convinced the entire business was a
dream; other times he was certain he was awake. He was pressed
down into his bed, paralysed, unable to move or cry out. His heart
was pounding. He was short of breath. Similar events transpired on
many consecutive nights. What is happening here? These events
took place before alien abductions were widely described. If the
young man had known about alien abductions, would his old woman
have had a large head and bigger eyes?

In several famous passages in The Decline and Fall of the
Roman Empire, Edward Gibbon described the balance between
credulity and scepticism in late classical antiquity:

Credulity performed the office of faith; fanaticism was per-
mitted to assume the language of inspiration, and the effects
of accident or contrivance were ascribed to supernatural
causes . . .

In modern times [Gibbon is writing in the middle eight-
eenth century], a latent and even involuntary scepticism
adheres to the most pious dispositions. Their admission of
supernatural truths is much less an active consent than a cold
and passive acquiescence. Accustomed long since to observe
and to respect the invariable order of Nature, our reason, or
at least our imagination, is not sufficiently prepared to sustain
the visible action of the Deity. But in the first ages of
Christianity the situation of mankind was extremely different.
The most curious, or the most credulous, among the pagans
were often persuaded to enter into a society which asserted
an actual claim of miraculous powers. The primitive Chris-
tians perpetually trod on mystic ground, and their minds were
exercised by the habits of believing the most extraordinary
events. They felt, or they fancied, that on every side they
were incessantly assaulted by daemons, comforted by visions,
instructed by prophecy, and surprisingly delivered from dan-
ger, sickness, and from death itself, by the supplications of
the church . . .

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It was their firm persuasion that the air which they
breathed was peopled with invisible enemies; with innumer-
able daemons, who watched every occasion, and assumed
every form, to terrify, and above all to tempt, their
unguarded virtue. The imagination, and even the senses,
were deceived by the illusions of distempered fanaticism; and
the hermit, whose midnight prayer was oppressed by involun-
tary slumber, might easily confound the phantoms of horror
or delight which had occupied his sleeping and his waking
dreams . . .

[T]he practice of superstition is so congenial to the multi-
tude that, if they are forcibly awakened, they still regret the
loss of their pleasing vision. Their love of the marvellous and
supernatural, their curiosity with regard to future events, and
their strong propensity to extend their hopes and fears
beyond the limits of the visible world, were the principal
causes which favoured the establishment of Polytheism. So
urgent on the vulgar is the necessity of believing, that the fall
of any system of mythology will most probably be succeeded
by the introduction of some other mode of superstition . . .

Put aside Gibbon's social snobbery: the devil tormented the upper
classes too, and even a king of England - James I, the first Stuart
monarch - wrote a credulous and superstitious book on demons
(Daemonologie, 1597). He was also the patron of the great
translation of the Bible into English that still bears his name. It
was King James's opinion that tobacco is the 'devil's weed', and a
number of witches were exposed through their addiction to this
drug. But by 1628, James had become a thoroughgoing sceptic -
mainly because adolescents had been found faking demonic
possession, in which state they had accused innocent people of
witchcraft. If we reckon the scepticism that Gibbon says charac-
terized his time to have declined in ours, and if even a little of the
rampant gullibility he attributes to late classical times is left over
in ours, should we not expect something like demons to find a
niche in the popular culture of the present?

Of course, as enthusiasts for extraterrestrial visitations are
quick to remind me, there's another interpretation of these

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historical parallels: aliens, they say, have always been visiting us,
poking at us, stealing our sperms and eggs, impregnating us. In
earlier times we recognized them as gods, demons, fairies, or
spirits; only now do we understand that it's aliens who've been
diddling us all these millennia. Jacques Vallee has made such
arguments. But then why are there virtually no reports of flying
saucers prior to 1947? Why is it that none of the world's major
religions uses saucers as icons of the divine? Why no warnings
about the dangers of high technology then? Why isn't this genetic
experiment, whatever its objective, completed by now, thousands
of years or more after its initiation by beings supposedly of vastly
superior technological attainments? Why are we in such trouble if
the breeding programme is designed to improve our lot?

Following this line of argument, we might anticipate present
adherents of the old beliefs to understand 'aliens' to be fairies,
gods, or demons. In fact, there are several contemporary sects -
the 'Raelians', for example - that hold gods or God to come to
earth in UFOs. Some abductees describe the aliens, however
repulsive, as 'angels', or 'emissaries of God'. And there are those
who still think it's demons.

In Whitley Strieber's Communion, a first-hand account of 'alien
abduction', the author relates

Whatever was there seemed so monstrously ugly, so filthy
and dark and sinister. Of course they were demons. They had
to be . . . I still remember that thing crouching there, so
terribly ugly, its arms and legs like the limbs of a great insect,
its eyes glaring at me.

Reportedly, Strieber is now open to the possibility that these
night-time terrors were dreams or hallucinations.

Articles on UFOs in The Christian News Encyclopedia, a
fundamentalist compilation, include Unchristian Fanatic Obses-
sion', and 'Scientist Believes UFOs Work of Devil'. The Spiritual
Counterfeits Project of Berkeley, California, teaches that UFOs
are of demonic origin; the Aquarian Church of Universal Service
of McMinnville, Oregon, that all aliens are hostile. A 1993
newsletter of 'Cosmic Awareness Communications' informs us

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that UFO occupants think of humans as laboratory animals, wish
us to worship them, but tend to be deterred by the Lord's Prayer.
Some abductees have been cast out of their evangelical religious
congregations; their stories sound too close to satanism. A 1980
fundamentalist tract, The Cult Explosion, by Dave Hunt, reveals
that

UFOs . . . are clearly not physical and seem to be demonic
manifestations from another dimension calculated to alter
man's way of thinking . . . [T]he alleged UFO entities that
have presumably communicated psychically with humans
have always preached the same four lies that the serpent
introduced to Eve . . . [T]hese beings are demons and they
are preparing for the Antichrist.

A number of sects hold UFOs and alien abductions to be
premonitions of 'end-times'.

If UFOs come from another planet or another dimension, were
they sent by the same God who has been revealed to us in any of
the major religions? Nothing in the UFO phenomena, the funda-
mentalist complaint goes, requires belief in the one, true God,
while much in it contradicts the God portrayed in the Bible and
Christian tradition. The New Age: A Christian Critique by Ralph
Rath (1990) discusses UFOs, typically for such literature, with
extreme credulity. It serves their purpose to accept UFOs as real
and revile them as instruments of Satan and the Antichrist, rather
than to use the blade of scientific scepticism. That tool, once
honed, might accomplish more than just a limited heresiotomy.

The Christian fundamentalist author Hal Lindsey, in his 1994
religious best-seller Planet Earth - 2000 AD, writes,

I have become thoroughly convinced that UFOs are real . . .
They are operated by alien beings of great intelligence and
power ... I believe these beings are not only extraterrestrial
but supernatural in origin. To be blunt, I think they are
demons . . . part of a Satanic plot.

And what is the evidence for this conclusion? Chiefly, it is the

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eleventh and twelfth verses of Luke, Chapter 21, in which Jesus
talks about 'great signs from Heaven' - nothing like a UFO is
described - in the last days. Typically, Lindsey ignores verse 32 in
which Jesus makes it very clear he is talking about events in the
first, not the twentieth, century.

There is also a Christian tradition according to which
extraterrestrial life cannot exist. In Christian News for 23 May
1994, for example, W. Gary Crampton, Doctor of Theology, tells
us:

The Bible, either explicitly or implicitly, speaks to every area
of life; it never leaves us without an answer. The Bible
nowhere explicitly affirms or negates intelligent extraterres-
trial life. Implicitly, however, Scripture does deny the exist-
ence of such beings, thus also negating the possibility of flying
saucers . . . Scripture views earth as the center of the uni-
verse . . . According to Peter, a 'planet hopping' Savior is out
of the question. Here is an answer to intelligent life on other
planets. If there were such, who would redeem them?
Certainly not Christ . . . Experiences which are out of line
with the teachings of Scripture must always be renounced as
fallacious. The Bible has a monopoly on the truth.

But many other Christian sects - Roman Catholics, for example -
are completely open-minded, with no a priori objections to and no
insistence on the reality of aliens and UFOs.

In the early 1960s, I argued that the UFO stories were crafted
chiefly to satisfy religious longings. At a time when science has
complicated uncritical adherence to the old-time religions, an
alternative is proffered to the God hypothesis: dressed in scientific
jargon, their immense powers 'explained' by superficially scien-
tific terminology, the gods and demons of old come down from
heaven to haunt us, to offer prophetic visions, and to tantalize us
with visions of a more hopeful future: a space-age mystery religion
aborning.

The folklorist Thomas E. Bullard wrote in 1989 that

abduction reports sound like rewrites of older supernatural

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The Demon-Haunted World

encounter traditions with aliens serving the functional roles of
divine beings.

He concludes:

Science may have evicted ghosts and witches from our beliefs,
but it just as quickly filled the vacancy with aliens having the
same functions. Only the extraterrestrial outer trappings are
new. All the fear and the psychological dramas for dealing
with it seem simply to have found their way home again,
where it is business as usual in the legend realm where things
go bump in the night.

Is it possible that people in all times and places occasionally
experience vivid, realistic hallucinations, often with sexual con-
tent, about abduction by strange, telepathic, aerial creatures who
ooze through walls, with the details filled in by the prevailing
cultural idioms, sucked out of the Zeitgeist? Others, who have not
personally had the experience, find it stirring and in a way
familiar. They pass the story on. Soon it takes on a life of its own,
inspires others trying to understand their own visions and halluci-
nations, and enters the realm of folklore, myth and legend. The
connection between the content of spontaneous temporal lobe
hallucinations and the alien abduction paradigm is consistent with
such a hypothesis.

Perhaps when everyone knows that gods come down to Earth,
we hallucinate gods; when all of us are familiar with demons, it's
incubi and succubi; when fairies are widely accepted, we see
fairies; in an age of spiritualism, we encounter spirits; and when
the old myths fade and we begin thinking that extraterrestrial
beings are plausible, then that's where our hypnogogic imagery
tends.

Snatches of song or foreign languages, images, events that we
witnessed, stories that we overheard in childhood can be accu-
rately recalled decades later without any conscious memory of
how they got into our heads. '[I]n violent fevers, men, all
ignorance, have talked in ancient tongues,' says Herman Melville
in Moby Dick; 'and . . . when the mystery is probed, it turns out

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always that in their wholly forgotten childhood those ancient
tongues had been really spoken in their hearing.' In our everyday
life, we effortlessly and unconsciously incorporate cultural norms
and make them our own.

A similar inhaling of motifs is present in schizophrenic 'com-
mand hallucinations'. Here people feel they are being told what to
do by an imposing or mythic figure. They are ordered to assassi-
nate a political leader or a folk hero, or defeat the British
invaders, or harm themselves, because it is the wish of God, or
Jesus, or the Devil, or demons, or angels, or - lately - aliens. The
schizophrenic is transfixed by a clear and powerful command from
a voice that no one else can hear, and that the subject must
somehow identify. Who would issue such a command? Who could
speak inside our heads? The culture in which we've been raised
offers up an answer.

Think of the power of repetitive imagery in advertising,
especially to suggestible viewers and readers. It can make us
believe almost anything - even that smoking cigarettes is cool.
In our time, putative aliens are the subject of innumerable
science fiction stories, novels, TV dramas and films. UFOs are
a regular feature of the weekly tabloids devoted to falsification
and mystification. One of the highest-grossing motion pictures
of all time is about aliens very like those described by abduct-
ees. Alien abduction accounts were comparatively rare until
1975, when a credulous television dramatization of the Hill case
was aired; another leap into public prominence occurred after
1987, when Strieber's purported first-hand account with a
haunting cover painting of a large-eyed 'alien' became a
best-seller. In contrast, we hear very little lately about incubi,
elves and fairies. Where have they all gone?

Far from being global, such alien abduction stories are
disappointingly local. The vast majority emanate from North
America. They hardly transcend American culture. In other
countries, bird-headed, insect-headed, reptilian, robot, and
blond and blue-eyed aliens are reported (the last, predictably,
from northern Europe). Each group of aliens is said to behave
differently. Clearly cultural factors are playing an important
role.

The Demon-Haunted World

Long before the terms 'flying saucer' or 'UFOs' were invented,
science fiction was replete with 'little green men' and 'bug-eyed
monsters'. Somehow small hairless beings with big heads (and
eyes) have been our staple aliens for a long time. You could see
them routinely in the science fiction pulp magazines of the
twenties and thirties (and, for example, in an illustration of a
Martian sending radio messages to Earth in the December 1937
issue of the magazine Short Wave and Television). It goes back
perhaps to our remote descendants as depicted by the British
science fiction pioneer, H.G. Wells. Wells argued that humans
evolved from smaller-brained but hairier primates with an athleti-
cism far exceeding that of Victorian academics; extrapolating this
trend into the far future, he suggested that our descendants should
be nearly hairless, with immense heads, although barely able to
walk around on their own. Advanced beings from other worlds
might be similarly endowed.

The typical modern extraterrestrial reported in America in the
eighties and early nineties is small, with disproportionately large
head and eyes, undeveloped facial features, no visible eyebrows
or genitals, and smooth grey skin. It looks to me eerily like a
foetus in roughly the twelfth week of pregnancy, or a starving
child. Why so many of us might be obsessing on foetuses or
malnourished children, and imagining them attacking and sexually
manipulating us, is an interesting question.

In recent years in America, aliens different from the short grey
motif have been on the rise. One psychotherapist, Richard Boylan
of Sacramento, says:

You've got three-and-a-half-foot to four-foot types; you've
got five- to six-foot types; you've got seven- to eight-foot
types; you've got three-, four-, and five-finger types, pads on
the ends of fingers or suction cups; you've got webbed or
non-webbed fingers; you've got large almond-shape eyes
slanted upward, outward, or horizontally; in some cases large
ovoid eyes without the almond slant; you've got extraterres-
trials with slit pupils; you've got other different body types -
the so-called Praying Mantis type, the reptoid types . . .
These are the ones that I keep getting recurrently. There are

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a few exotic and single case reports that I tend to be a little
cautious about until I get a lot more corroborative.

Despite this apparent variety of extraterrestrials, the UFO abduc-
tion syndrome portrays, it seems to me, a banal Universe. The
form of the supposed aliens is marked by the failure of the
imagination and a preoccupation with human concerns. Not a
single being presented in all these accounts is as astonishing as a
cockatoo would be if you had never before beheld a bird. Any
protozoology or bacteriology or mycology textbook is filled with
wonders that far outshine the most exotic descriptions of the alien
abductionists. The believers take the common elements in their
stories as tokens of verisimilitude, rather than as evidence that
they have contrived their stories out of a shared culture and
biology.

128

On the Distinction between
True and False Visions

A credulous mind . . . finds most delight in believing
strange things, and the stranger they are the easier they pass
with him; but never regards those that are plain and
feasible, for every man can believe such.

Samuel Butler, Characters (1667-9)

For just an instant in the darkened room I sense an apparition -
could it be a ghost? Or there's a flicker of motion; I see it out
of the corner of my eye, but when I turn my head there's nothing
there. Is that a telephone ringing, or is it just my 'imagination'? In
astonishment, I seem to be smelling the salt air of the Coney
Island summer seashore of my childhood. I turn a corner in the
foreign city I'm visiting for the first time, and before me is a street
so familiar I feel I've known it all my life.

In these commonplace experiences, we're generally unsure
what to do next. Were my eyes (or ears, or nose, or memory)
playing 'tricks' on me? Or did I really and truly witness something
out of the ordinary course of Nature? Shall I keep quiet about it,
or shall I tell?

The answer depends very much on my environment, friends,
loved ones and culture. In an obsessively rigid, practically ori-
ented society, perhaps I would be cautious about admitting to
such experiences. They might mark me as flighty, unsound,
unreliable. But in a society that readily believes in ghosts, say, or

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'apporting', accounts of such experiences might gain approval,
even prestige. In the former, I would be sorely tempted to
suppress the thing altogether; in the latter, maybe even to
exaggerate or elaborate just a little to make it even more
miraculous than it seemed.

Charles Dickens, who lived in a flourishing rational culture in
which, however, spiritualism was also thriving, described the
dilemma in these words (from his short story, 'To Be Taken with a
Grain of Salt'):

I have always noticed a prevalent want of courage, even
among persons of superior intelligence and culture, as to
imparting their own psychological experiences when those
have been of a strange sort. Almost all men are afraid that
what they could relate in such wise would find no parallel or
response in a listener's internal life, and might be suspected
or laughed at. A truthful traveller who should have seen some
extraordinary creature in the likeness of a sea-serpent, would
have no fear of mentioning it; but the same traveller having
had some singular presentiment, impulse, vagary of thought,
vision (so-called), dream, or other remarkable mental
impression, would hesitate considerably before he would own
to it. To his reticence I attribute much of the obscurity in
which such subjects are involved.

In our time, there is still much dismissive chortling and ridicule.
But the reticence and obscurity is more readily overcome, for
example, in a 'supportive' setting provided by a therapist or
hypnotist. Unfortunately - and, for some people, unbelievably -
the distinction between imagination and memory is often blurred.

Some 'abductees' say they remember the experience without
hypnosis; many do not. But hypnosis is an unreliable way to
refresh memory. It often elicits imagination, fantasy and play as
well as true recollections, with neither patient nor therapist able to
distinguish the one from the other. Hypnosis seems to involve, in
a central way, a state of heightened suggestibility. Courts have
banned its use as evidence or even as a tool of criminal investiga-
tion. The American Medical Association calls memories surfacing

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On the Distinction between True and False Visions

under hypnosis less reliable than those recalled without it. A
standard medical school text (Harold I. Kaplan, Comprehensive
Textbook of Psychiatry, 1989) warns of 'a high likelihood that the
beliefs of the hypnotist will be communicated to the patient and
incorporated into what the patient believes to be memories, often
with strong conviction'. So the fact that, when hypnotized, people
sometimes relate alien abduction stories carries little weight.
There's a danger that subjects are - at least on some matters - so
eager to please the hypnotist that they sometimes respond to
subtle cues of which even the hypnotist is unaware.

In a study by Alvin Lawson of California State University, Long
Beach, eight subjects, pre-screened to eliminate UFO buffs, were
hypnotized by a physician and informed that they had been
abducted, brought to a spaceship and examined. With no further
prompting, they were asked to describe the experience. Their
accounts, most of which were easily elicited, were almost indistin-
guishable from the accounts that self-described abductees present.
True, Lawson had cued his subjects briefly and directly; but in
many cases the therapists who routinely deal with alien abductions
cue their subjects, some in great detail, others more subtly and
indirectly.

The psychiatrist George Ganaway (as related by Lawrence
Wright) once proposed to a highly suggestible patient under
hypnosis that five hours were missing from her memory of a
certain day. When he mentioned a bright light overhead, she
promptly told him about UFOs and aliens. When he insisted she
had been experimented on, a detailed abduction story emerged.
But when she came out of the trance, and examined a video of the
session, she recognized that something like a dream had been
caught surfacing. Over the next year, though, she repeatedly
flashed back to the dream material.

The University of Washington psychologist Elizabeth Loftus
has found that unhypnotized subjects can easily be made to
believe they saw something they didn't. In a typical experiment,
subjects will view a film of a car accident. In the course of being
questioned about what they saw, they're casually given false
information. For example, a stop sign is off-handedly referred to,
although there wasn't one in the film. Many subjects then dutifully

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recall seeing a stop sign. When the deception is revealed, some
vehemently protest, stressing how vividly they remember the sign.
The greater the time lag between viewing the film and being given
the false information, the more people allow their memories to be
tampered with. Loftus argues that 'memories of an event more
closely resemble a story undergoing constant revision than a
packet of pristine information'.

There are many other examples, some - a spurious memory of
being lost as a child in a shopping mall, for instance - of greater
emotional impact. Once the key idea is suggested, the patient
often plausibly fleshes out the supporting details. Lucid but wholly
false recollections can easily be induced by a few cues and
questions, especially in the therapeutic setting. Memory can be
contaminated. False memories can be implanted even in minds
that do not consider themselves vulnerable and uncritical.

Stephen Ceci of Cornell University, Loftus and their colleagues
have found, unsurprisingly, that preschoolers are exceptionally
vulnerable to suggestion. The child who, when first asked, cor-
rectly denies having caught his hand in a mousetrap later remem-
bers the event in vivid, self-generated detail. When more directly
told about 'some things that happened to you when you were
little', over time they easily enough assent to the implanted
memories. Professionals watching videotapes of the children can
do no better than chance in distinguishing false memories from
true ones. Is there any reason to think that adults are wholly
immune to the fallibilities exhibited by children?

President Ronald Reagan, who spent World War Two in
Hollywood, vividly described his own role in liberating Nazi
concentration camp victims. Living in the film world, he
apparently confused a movie he had seen with a reality he had
not. On many occasions in his Presidential campaigns, Mr
Reagan told an epic story of World War Two courage and
sacrifice, an inspiration for all of us. Only it never happened; it
was the plot of the movie A Wing and a Prayer - that made
quite an impression on me, too, when I saw it at age 9. Many
other instances of this sort can be found in Reagan's public
statements. It is not hard to imagine serious public dangers
emerging out of instances in which political, military, scientific

On the Distinction between True and False Visions

or religious leaders are unable to distinguish fact from vivid
fiction.

In preparing for courtroom testimony, witnesses are coached by
their lawyers. Often, they are made to repeat the story over and
over again, until they get it 'right'. Then, on the stand what they
remember is the story they've been telling in the lawyer's office.
The nuances have been shaded. Or it may no longer correspond,
even in its major features, to what really happened. Conveniently,
the witnesses may have forgotten that their memories were
reprocessed.

These facts are relevant in evaluating the societal effects of
advertising and of national propaganda. But here they suggest
that on alien abduction matters - where interviews typically take
place years after the alleged event - therapists must be very
careful that they do not accidentally implant or select the stories
they elicit.

Perhaps what we actually remember is a set of memory frag-
ments stitched on to a fabric of our own devising. If we sew
cleverly enough, we have made ourselves a memorable story easy
to recall. Fragments by themselves, unencumbered by association,
are harder to retrieve. The situation is rather like the method of
science itself where many isolated data points can be remem-
bered, summarized and explained in the framework of a theory.
We then much more easily recall the theory and not the data.

In science the theories are always being reassessed and con-
fronted with new facts; if the facts are seriously discordant -
beyond the error bars - the theory may have to be revised. But in
everyday life it is very rare that we are confronted with new facts
about events of long ago. Our memories are almost never
challenged. They can, instead, be frozen in place, no matter how
flawed they are, or become a work in continual artistic revision.

More than gods and demons, the best-attested apparitions are
those of saints, especially the Virgin Mary in Western Europe
from late medieval to modern times. While alien abduction stories
have much more the flavour of profane, demonic apparitions,
insight into the UFO myth can also be gained from visions
described as sacred. Perhaps best known are those of Jeanne

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d'Arc in France, St Bridget in Sweden, and Girolamo Savonarola
in Italy. But more appropriate for our purpose are the apparitions
seen by shepherds and peasants and children. In a world plagued
by uncertainty and horror, these people longed for contact with
the divine. A detailed record of such events in Castile and
Catalonia is provided by William A. Christian Jr in his book
Apparitions in Late Medieval and Renaissance Spain (1981).

In a typical case, a rural woman or child reports encountering
a girl or an oddly tiny woman - perhaps three or four feet tall -
who reveals herself to be the Virgin Mary, the Mother of God.
She requests the awestruck witness to go to the village fathers
or the local Church authorities and order them to say prayers
for the dead, or obey the Commandments, or build a shrine at
this very spot in the countryside. If they do not comply, dire
penalties are threatened, perhaps the plague. Alternatively, in
plague-infested times, Mary promises to cure the disease but
only if her request is satisfied.

The witness tries to do as she is told. But when she informs her
father or husband or priest, she is ordered to repeat the story to no
one; it is mere female foolishness or frivolity or demonic halluci-
nation. So she keeps quiet. Days later she is confronted again by
Mary, a little put out that her request has not been honoured.

'They will not believe me,' the witness complains. 'Give me a
sign.' Evidence is needed.

So Mary - who seems to have had no foreknowledge that
evidence would have to be provided - provides a sign. The
villagers and priests are promptly convinced. The shrine is built.
Miraculous cures occur in its vicinity. Pilgrims come from far and
wide. Priests are busy. The economy of the region booms. The
original witness is appointed keeper of the sacred shrine.

In most of the cases we know of, there was a commission of
inquiry, comprising leaders civic and ecclesiastic, who attested to
the genuineness of the apparition, despite initial, almost exclu-
sively male, scepticism. But the standards of evidence were not
generally high. In one case the testimony of a delirious eight-year-
old boy, taken two days before his death from plague, was soberly
accepted. Some of these commissions deliberated decades or even
a century after the event.

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On the Distinction between True and False Visions

In On the Distinction between True and False Visions, an expert
on the subject, Jean Gerson, in around 1400, summarized the
criteria for recognizing a credible witness of an apparition: one
was the willingness to accept advice from the political and
religious hierarchy. Thus anyone seeing a vision disturbing to
those in power was ipso facto an unreliable witness, and saints and
virgins could be made to say whatever the authorities wanted to
hear.

The 'signs' allegedly provided by Mary, the evidence offered
and considered compelling, included an ordinary candle, a piece
of silk, and a magnetic stone; a piece of coloured tile; footprints;
the witness's unusually quick gathering of thistles; a simple
wooden cross inserted in the ground; welts and wounds on the
witness; and a variety of contortions - a 12-year-old with her hand
held funny, or legs folded back, or a closed mouth making her
temporarily mute - that are 'cured' the moment her story is
accepted.

In some cases accounts may have been compared and coordi-
nated before testimony was given. For example, multiple wit-
nesses in a small town might tell of a tall, glowing woman dressed
all in white carrying an infant son and surrounded by a radiance
that lit up the street the previous night. But in other cases, people
standing directly beside the witness could see nothing, as in this
report of a 1617 apparition from Castile:

'Aye, Bartolome, the lady who came to me these past days is
coming through the meadow, and she is kneeling and embrac-
ing the cross there - look at her, look at her!' The youth
though he looked as hard as he could saw nothing except
some small birds flying around above the cross.

Possible motives for inventing and accepting such stories are
not hard to find: jobs for priests, notaries, carpenters and
merchants, and other boosts to the original economy in a time
of depression; augmented social status of the witness and her
family; prayers once again offered for relatives buried in
graveyards later abandoned because of plague, drought and
war; rousing public spirit against enemies, especially Moors;

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improving civility and obedience to canon law; and confirming
the faith of the pious. The fervour of pilgrims in such shrines
was impressive; it was not uncommon for rock scrapings or dirt
from the shrine to be mixed with water and drunk as medicine.
But I'm not suggesting that most witnesses made the whole
business up. Something else was going on.

Almost all the urgent requests by Mary were remarkable for
their prosaicness - for example, in this 1483 apparition from
Catalonia:

I charge you by your soul to charge the souls of the men of the
parishes of El Torn, Milleras, El Salent, and Sant Miquel de
Campmaior to charge the souls of the priests to ask the
people to pay up the tithes and all the duties of the church
and restore other things that they hold covertly or openly
which are not theirs to their rightful owners within thirty
days, for it will be necessary, and observe well the holy
Sunday.

And second that they should cease and desist from blas-
pheming and they should pay the usual charitas mandated by
their dead ancestors.

Often the apparition is seen just after the witness awakes.
Francisca la Brava testified in 1523 that she had gotten out of bed
'without knowing if she was in control of her senses', although in
later testimony she claimed to be fully awake. (This was in
response to a question which allowed a gradation of possibilities:
fully awake, dozing, in a trance, asleep.) Sometimes details are
wholly missing, such as what the accompanying angels looked
like; or Mary is described as both tall and short, both mother and
child, characteristics that unmistakably suggest themselves as
dream material. In the Dialogue on Miracles written around 1223
by Caesarius of Heisterbach, clerical visions of the Virgin Mary
often occurred during matins, which took place at the sleepy
midnight hour.

It is natural to suspect that many, perhaps all, of these
apparitions were a species of dream, waking or sleeping, com-
pounded by hoaxes (and by forgeries; there was a thriving

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On the Distinction between True and False Visions

business in contrived miracles: religious paintings and statues dug
up by accident or divine command). The matter was addressed in
the Siete Partidas, the codex of canon and civil law compiled under
the direction of Alfonso the Wise, king of Castile, around 1248. In
it we can read the following:

Some men fraudulently discover or build altars in fields or in
towns, saying that there are relics of certain saints in those
places and pretending that they perform miracles, and, for
this reason, people from many places are induced to go there
as on a pilgrimage, in order to take something away from
them; and there are others who influenced by dreams or
empty phantoms which appear to them, erect altars and
pretend to discover them in the above named localities.

In listing the reasons for erroneous beliefs, Alfonso lays out a
continuum from sect, opinion, fantasy and dream to hallucination.
A kind of fantasy named antoianca is defined as follows:

Antoianca is something that stops before the eyes and then
disappears, as one sees or hears it in a trance, and so is
without substance.

A 1517 papal bull distinguishes between apparitions that appear
'in dreams or divinely'. Clearly, the secular and ecclesiastical
authorities, even in times of extreme credulity, were alert to the
possibilities of hoax and delusion.

Nevertheless, in most of medieval Europe, such apparitions
were greeted warmly by the Roman Catholic clergy, especially
because the Marian admonitions were so congenial to the
priesthood. A pathetic few 'signs' of evidence - a stone or a
footprint and never anything unfakeable - sufficed. But begin-
ning in the fifteenth century, around the time of the Protestant
Reformation, the attitude of the Church changed. Those who
reported an independent channel to Heaven were outflanking
the Church's chain of command up to God. Moreover, a few of
the apparitions - Jeanne d'Arc's, for example - had awkward
political or moral implications. The perils represented by

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Jeanne d'Arc's visions were described by her inquisitors in 1431
in these words:

The great danger was shown to her that comes of someone so
presumptuous to believe they have such apparitions and
revelations, and therefore lie about matters concerning God,
giving out false prophecies and divinations not known from
God, but invented. From which could follow the seduction of
peoples, the inception of new sects, and many other impieties
that subvert the Church and Catholics.

Both Jeanne dArc and Girolamo Savonarola were burned at the
stake for their visions.

In 1516 the Fifth Lateran Council reserved to 'the Apostolic
seat' the right to examine the authenticity of apparitions. For poor
peasants whose visions had no political content, the punishments
fell short of the ultimate severity. The Marian apparition seen by
Francisca la Brava, a young mother, was described by Licenciado
Mariana, the Lord Inquisitor, as 'to the detriment of our holy
Catholic faith and the diminution of its authority'. Her apparition
'was all vanity and frivolity'. 'By rights we could have treated her
more rigorously', the Inquisitor continued.

But in deference to certain just reasons that move us to
mitigate the rigour of the sentences we decree as a punish-
ment to Francisca la Brava and an example to others not to
attempt similar things that we condemn her to be put on an
ass and given one hundred lashes in public through the
accustomed streets of Belmonte naked from the waist up, and
the same number in the town of El Quintanar in the same
manner. And that from now on she not say or affirm in public
or secretly by word or insinuation the things she said in her
confessions or else she will be prosecuted as an impenitent
and one who does not believe in or agree with what is in our
holy Catholic faith.

Despite the penalties, it is striking how often the witness stuck to
her guns and, ignoring the encouragements offered her to confess

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On the Distinction between True and False Visions

that she was lying or dreaming or confused, insisted that she really
and truly had seen the vision.

In a time when nearly everyone was illiterate, before news-
papers, radio and television, how could the religious and icono-
graphic detail of these apparitions have been so similar? William
Christian believes there is a ready answer in cathedral dramaturgy
(especially Christmas plays), in itinerant preachers and pilgrims,
and in church sermons. Legends about nearby shrines spread
quickly. People sometimes came from a hundred miles or more so
that, say, their sick child could be cured by a pebble that had been
trodden on by the Mother of God. Legends influenced apparitions
and vice versa. In a time haunted by drought, plague and war,
with no social or medical services available to the average person,
with public literacy and the scientific method unheard of, sceptical
thinking was rare.

Why are the admonitions so prosaic? Why is a vision of so
illustrious a personage as the Mother of God necessary so, in a
tiny county populated by a few thousand souls, a shrine will be
repaired or the populace will refrain from cursing? Why not
important and prophetic messages whose significance could be
recognized in later years as something that could have emanated
only from God or the saints? Wouldn't this have greatly enhanced
the Catholic cause in its mortal struggle with Protestantism and
the Enlightenment? But we have no apparitions cautioning the
Church against, say, accepting the delusion of an Earth-centred
Universe, or warning it of complicity with Nazi Germany - two
matters of considerable moral as well as historical import, on
which Pope John Paul II, to his credit, has admitted that the
Church has erred.

Not a single saint criticized the practice of torturing and
burning 'witches' and heretics. Why not? Were they unaware of
what was going on? Could they not grasp its evil? And why is
Mary always ordering the poor peasant to inform the authori-
ties? Why doesn't she admonish the authorities herself? Or the
King? Or the Pope? In the nineteenth and twentieth centuries,
it is true, some of the apparitions have taken on greater import
- at Fatima, Portugal, in 1917, where the Virgin was incensed
that a secular government had replaced a government run by

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the Church, and at Garabandal, Spain, in 1961-5, where the
end of the world was threatened unless conservative political
and religious doctrines were adopted forthwith.

I think I can see many parallels between Marian apparitions and
alien abductions, even though the witnesses in the former cases
are not promptly taken to Heaven and don't have their reproduc-
tive organs meddled with. The beings reported are diminutive,
most often about two-and-a-half to four feet high. They come
from the sky. The content of the communication is, despite its
purported celestial origin, mundane. There seems to be a clear
connection with sleep and dreams. The witnesses, often females,
are troubled about speaking out, especially after encountering
ridicule from males in positions of authority. Nevertheless they
persist: they really saw such a thing, they insist. Means of
conveying the stories exist; they are eagerly discussed, permitting
details to be coordinated even among witnesses who have never
met one another. Others present at the time and place of the
apparition see nothing unusual. The purported 'signs' or evidence
are, without exception, nothing that humans couldn't acquire or
fabricate on their own. Indeed, Mary seems unsympathetic to the
need for evidence, and occasionally is willing to cure only those
who had believed the account of her apparition before she
supplied 'signs'. And while there are no therapists, per se, the
society is suffused by a network of influential parish priests and
their hierarchical superiors who have a vested interest in the
reality of the visions.

In our time, there are still apparitions of Mary and other angels,
but also, as summarized by G. Scott Sparrow, a psychotherapist
and hypnotist, of Jesus. In I Am With You Always: True Stories of
Encounters with Jesus (Bantam, 1995), first-hand accounts, some
moving, some banal, of such encounters are laid out. Oddly, most
of them are straightforward dreams, acknowledged as such, and
the ones called visions are said to differ from dreams 'only because
we experience them while we are awake'. But, for Sparrow,
judging something 'only a dream' does not compromise its exter-
nal reality. For Sparrow, any being you dream of, and any
incident, really exists in the world outside your head. He specifi-
cally denies that dreams are 'purely subjective'. Evidence doesn't

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On the Distinction between True and False Visions

enter into it. If you dreamed it, if it felt good, if it elicited wonder,
why then it really happened. There's not a sceptical bone in
Sparrow's body. When Jesus tells a troubled woman in an
'intolerable' marriage to throw the bum out, Sparrow admits that
this poses problems for 'advocates of a scripturally consistent
position'. In that case, '[ultimately, perhaps, one could say that
virtually all presumed guidance is generated from within'. What if
someone reported a dream in which Jesus counselled, say, abor-
tion - or vengeance? And if indeed somewhere, somehow we
must eventually draw the line and conclude that some dreams are
invented by the dreamer, why not all?

Why would people invent abduction stories? Why, for that
matter, would people appear on TV audience participation pro-
grammes devoted to sexual humiliation of the 'guests' - the
current rage in America's video wasteland? Discovering that
you're an alien abductee is at least a break from the routine of
everyday life. You gain the attention of peers, therapists, maybe
even the media. There is a sense of discovery, exhilaration, awe.
What will you remember next? You begin to believe that you may
be the harbinger or even the instrument of momentous events now
rolling towards us. And you don't want to disappoint your
therapist. You crave his or her approval. I think there can very
well be psychic rewards in becoming an abductee.

For comparison, consider product tampering cases, which con-
vey very little of the sense of wonder that surrounds UFOs and
alien abductions: someone claims to find a hypodermic syringe in
a popular soft drink can. Understandably, this is upsetting. It's
reported in newspapers and especially on television news. Soon
there's a spate, a virtual epidemic of similar reports from all over
the country. But it's very hard to see how a hypodermic syringe
could get into a can at the factory, and in none of the cases are
witnesses present when an intact can is opened and a syringe
discovered inside.

Slowly the evidence accumulates that this is a 'copycat' crime.
People have only been pretending to find syringes in soft drink
cans. Why would anyone do it? What possible motives could they
have? Some psychiatrists say that the primary motives are greed

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(they'll sue the manufacturer for damages), a craving for atten-
tion, and a wish to be portrayed as a victim. Note there are no
therapists touting the reality of needles in cans and urging their
patients, subtly or directly, to go public with the news. Also,
serious penalties are levied for product tampering, and even for
falsely alleging that products have been tampered with. In con-
trast, there are therapists who encourage abductees to tell their
stories to mass audiences, and no legal penalties are exacted for
falsely claiming you've been abducted by a UFO. Whatever your
reason for going down this road, how much more satisfying it must
be to convince others that you've been chosen by higher beings for
their own enigmatic purpose than that by mere happenstance
you've found a hypodermic syringe in your cola.

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It is a capital mistake to theorize before one has data.
Insensibly one begins to twist facts to suit theories, instead
of theories to suit facts.

Sherlock Holmes,
in Arthur Conan Doyle's
A Scandal in Bohemia (1891)

True memories seemed like phantoms, while false memories
were so convincing that they replaced reality.

Gabriel Garcia Marquez,
Strange Pilgrims (1992)

John Mack is a Harvard University psychiatrist whom I've
known for many years. 'Is there anything to this UFO busi-
ness?' he asked me long ago. 'Not much,' I replied. 'Except of
course on the psychiatric side.'

He looked into it, interviewed abductees, and was converted.
He now accepts the accounts of abductees at face value. Why?

'I wasn't looking for this,' he says. 'There's nothing in my
background that prepared me' for the alien abduction story. 'It's
completely persuasive because of the emotional power of these
experiences.' In his book, Abductions, Mack explicitly proposes
the very dangerous doctrine that 'the power or intensity with
which something is felt' is a guide to whether it's true.

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I can personally attest to the emotional power. But aren't
powerful emotions a routine component of our dreams? Don't we
sometimes awake in stark terror? Doesn't Mack, himself the
author of a book on nightmares, know about the emotional power
of hallucinations? Some of Mack's patients describe themselves as
having hallucinated since childhood. Have the hypnotists and
psychotherapists working with 'abductees' made conscientious
attempts to steep themselves in the body of knowledge on
hallucinations and perceptual malfunctions? Why do they believe
these witnesses but not those who reported, with comparable
conviction, encounters with gods, demons, saints, angels and
fairies? And what about those who hear irresistible commands
from a voice within? Are all deeply felt stories true?

A scientist of my acquaintance says, 'If the aliens would only
keep all the folks they abduct, our world would be a little saner.'
But her judgement is too harsh. It doesn't seem to be a matter of
sanity. It's something else. The Canadian psychologist Nicholas
Spanos and his colleagues concluded that there are no obvious
pathologies in those who report being abducted by UFOs. How-
ever,

intense UFO experiences are more likely to occur in individu-
als who are disposed to esoteric beliefs in general and alien
beliefs in particular and who interpret unusual sensory and
imaginal experiences in terms of the alien hypothesis. Among
UFO believers, those with stronger propensities toward
fantasy production were particularly likely to generate such
experiences. Moreover, such experiences were likely to be
generated and interpreted as real events rather than imagin-
ings when they were associated with restricted sensory envi-
ronments . . . (e.g., experiences that occurred at night and in
association with sleep).

What a more critical mind might recognize as a hallucination or a
dream, a more credulous mind interprets as a glimpse of an
elusive but profound external reality.

Some alien abduction accounts may conceivably be disguised

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memories of rape and childhood sexual abuse, with the father,
stepfather, uncle or mother's boyfriend represented as an alien.
Surely it's more comforting to believe that an alien abused you
than that it was done by someone you trusted and loved.
Therapists who take the alien abduction stories at face value deny
this, saying they would know if their patients were sexually
abused. Some estimates from opinion surveys range as high as one
in four American women and one in six American men have been
sexually abused in childhood (although these estimates are prob-
ably too high). It would be astonishing if a significant number of
patients who present themselves to alien abduction therapists had
not been so abused, perhaps even a larger proportion than in the
general population.

Both sexual abuse therapists and alien abduction therapists
spend months, sometimes years, encouraging their subjects to
remember being abused. Their methods are similar, and their
goals are in a way the same - to recover painful memories, often
of long ago. In both cases the therapist believes the patient to be
suffering from trauma attendant to an event so terrible that it is
repressed. I find it striking that alien abduction therapists find so
few cases of sexual abuse and vice versa.

Those who have in fact been subjected to childhood sexual
abuse or incest are, for very understandable reasons, sensitive
about anything that seems to minimize or deny their experience.
They are angry, and they have every right to be. In the US, at
least one in ten women have been raped, almost two-thirds before
the age of 18. A recent survey reports that one-sixth of all rape
victims reported to police are under the age of 12. (And this is the
category of rape least likely to be reported.) One-fifth of these
girls were raped by their fathers. They have been betrayed. I want
to be very clear about this: there are many real cases of ghoulish
sexual predation by parents, or those acting in the role of parents.
Compelling physical evidence - photos, for example, or diaries, or
gonorrhoea or chlamydia in the child - have in some cases come to
light. Abuse of children has been implicated as a major probable
cause of social problems. According to one survey, 85 per cent of
all violent prison inmates were abused in childhood. Two-thirds of
all teenage mothers were raped or sexually abused as children or

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teenagers. Rape victims are ten times more likely than other
women to use alcohol and other drugs to excess. The problem is
real and urgent. Most of these tragic and incontestable cases of
childhood sexual abuse, however, have been continuously remem-
bered into adulthood. There is no hidden memory to be retrieved.

While there is better reporting today than in the past, there
does seem to be a significant increase in cases of child abuse
reported each year by hospitals and law enforcement authorities,
rising in the United States ten-fold (to 1.7 million cases) between
1967 and 1985. Alcohol and other drugs, as well as economic
stresses, are pointed to as the 'reasons' adults are more prone to
abuse children today than in the past. Perhaps increasing publicity
given to contemporary cases of child abuse emboldens adults to
remember and focus on the abuse they once suffered.

A century ago, Sigmund Freud introduced the concept of
repression, the forgetting of events in order to avoid intense
psychic pain, as a coping mechanism essential for mental health. It
seemed to emerge especially in patients diagnosed with 'hysteria',
the symptoms of which included hallucinations and paralysis. At
first Freud believed that behind every case of hysteria was a
repressed instance of childhood sexual abuse. Eventually Freud
changed his explanation to hysteria being caused by fantasies - not
all of them unpleasant - of having been sexually abused as a child.
The burden of guilt was shifted from parent to child. Something
like this debate rages today. (The reason for Freud's change of
heart is still being disputed - the explanations ranging from his
provoking outrage among his Viennese middle-aged male peers,
to his recognition that he was taking the stories of hysterics
seriously.)

Instances in which the 'memory' suddenly surfaces, especially
at the ministrations of a psychotherapist or hypnotist, and
where the first 'recollections' have a ghost- or dreamlike quality
are highly questionable. Many such claims of sexual abuse
appear to be invented. The Emory University psychologist
Ulric Neisser says:

There is child abuse, and there are such things as repressed
memories. But there are also such things as false memories

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and confabulations, and they are not rare at all. Misremem-
berings are the rule, not the exception. They occur all the
time. They occur even in cases where the subject is absolutely
confident - even when the memory is a seemingly unforgetta-
ble flashbulb, one of those metaphorical mental photographs.
They are still more likely to occur in cases where suggestion is
a lively possibility, where memories can be shaped and
re-shaped to meet the strong interpersonal demands of a
therapy session. And once a memory has been reconfigured
in this way, it is very, very hard to change.

These general principles cannot help us to decide with
certainty where the truth lies in any individual case or claim. But
on the average, across a large number of such claims, it is pretty
obvious where we should place our bets. Misremembering and
retrospective reworking of the past are a part of human nature;
they go with the territory and they happen all the time.

Survivors of the Nazi death camps provide the clearest imagina-
ble demonstration that even the most monstrous abuse can be
carried continuously in human memory. Indeed, the problem
for many Holocaust survivors has been to put some emotional
distance between themselves and the death camps, to forget.
But if in some alternative world of inexpressible evil they were
forced to live in Nazi Germany - let's say a thriving post-Hitler
nation with its ideology intact, except that it's changed its mind
about anti-Semitism - imagine the psychological burden on
Holocaust survivors then. Then perhaps they would be able to
forget, because remembering would make their current lives
unbearable. If there is such a thing as the repression and
subsequent recall of ghastly memories, then perhaps it requires
two conditions: (1) that the abuse actually happened, and (2)
that the victim was required to pretend for long periods of time
that it never happened.

The University of California social psychologist Richard Ofshe
explains:

When patients are asked to explain how the memories
returned, they report assembling fragments of images, ideas,

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feelings, and sensations into marginally coherent stories. As
the so-called memory work stretches out for months, feelings
become vague images, images become figures, and figures
become known persons. Vague discomfort in certain parts of
the body is reinterpreted as childhood rape . . . The original
physical sensations, sometimes augmented by hypnosis, are
then labeled 'body memories'. There is no conceivable
mechanism by which the muscles of the body could store
memories. If these methods fail to persuade, the therapist
may resort to still more heavy-handed practices. Some
patients are recruited into survivor groups in which peer
pressure is brought to bear, and they are asked to demon-
strate politically correct solidarity by establishing themselves
as members of a survivor subculture.

A cautious 1993 statement by the American Psychiatric Associa-
tion accepts the possibility that some of us forget childhood abuse
as a means of coping, but warns,

It is not known how to distinguish, with complete accuracy,
memories based on true events from those derived from other
sources . . . Repeated questioning may lead individuals to
report 'memories' of events that never occurred. It is not
known what proportion of adults who report memories of
sexual abuse were actually abused ... A strong prior belief
by the psychiatrist that sexual abuse, or other factors, are or
are not the cause of the patient's problems is likely to
interfere with appropriate assessment and treatment.

On the one hand, callously to dismiss charges of horrifying sexual
abuse can be heartless injustice. On the other hand, to tamper
with people's memories, to infuse false stories of childhood abuse,
to break up intact families, and even to send innocent parents to
prison is also heartless injustice. Scepticism is essential on both
sides. Picking our way between these two extremes can be very
tricky.

Early editions of the influential book by Ellen Bass and
Laura David (The Courage to Heal: A Guide for Women

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Survivors of Child Sexual Abuse, 1988) give illuminating advice
to therapists:

Believe the survivor. You must believe your client was
sexually abused, even if she doubts it herself . . . Your client
needs you to stay steady in the belief that she was abused.
Joining a client in doubt would be like joining a suicidal client
in her belief that suicide is the best way out. If a client is
unsure that she was abused but thinks she might have been,
work as though she was. So far, among the hundreds of
women we've talked to and the hundreds more we've heard
about, not one has suspected that she might have been
abused, explored it, and determined that she wasn't.

But Kenneth V. Lanning, Supervisory Special Agent at the
Behavioral Science Instruction and Research Unit of the FBI
Academy in Quantico, Virginia, a leading expert on the sexual
victimization of children, wonders: Are we making up for centu-
ries of denial by now blindly accepting any allegation of child
abuse, no matter how absurd or unlikely?' 'I don't care if it's true,'
replies one California therapist reported by The Washington Post.
'What actually happened is irrelevant to me . . . We all live in a
delusion.'

The existence of any false accusation of childhood sexual abuse
- especially those created under the ministrations of an authority
figure - has, it seems to me, relevance to the alien abduction issue.
If some people can with great passion and conviction be led to
falsely remember being abused by their own parents, might not
others, with comparable passion and conviction, be led to falsely
remember being abused by aliens?

The more I look into claims of alien abduction, the more
similar they seem to reports of 'recovered memories' of child-
hood sexual abuse. And there's a third class of related claims,
repressed 'memories' of satanic ritual cults - in which sexual
torture, coprophilia, infanticide and cannibalism are said to be
prominently featured. In a survey of 2,700 members of the
American Psychological Association, 12 per cent replied that
they had treated cases of satanic ritual abuse (while 30 per cent

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reported cases of abuse done in the name of religion). Some-
thing like 10,000 cases are reported annually in the United
States in recent years. A significant number of those touting the
peril of rampant satanism in America, including law enforce-
ment officers who organize seminars on the subject, turn out to
be Christian fundamentalists; their sects explicitly require a
literal devil to be meddling in everyday human life. The
connection is neatly drawn in the saying 'No Satan, no God'.

Apparently, there is a pervasive police gullibility problem on
this matter. Here are some excerpts from FBI expert Lanning's
analysis of 'Satanic, Occult and Ritualistic Crime', based on bitter
experience, and published in the October 1989 issue of the
professional journal, The Police Chief:

Almost any discussion of satanism and witchcraft is inter-
preted in the light of the religious beliefs of those in the
audience. Faith, not logic and reason, governs the religious
beliefs of most people. As a result, some normally sceptical
law enforcement officers accept the information disseminated
at these conferences without critically evaluating it or ques-
tioning the sources . . . For some people satanism is any
religious belief system other than their own.

Lanning then offers a long list of belief systems he has
personally heard described as satanism at such conferences. It
includes Roman Catholicism, the Orthodox Churches, Islam,
Buddhism, Hinduism, Mormonism, rock and roll music, chan-
nelling, astrology and New Age beliefs in general. Is there not a
hint here about how witch hunts and pogroms get started? He
continues:

Within the personal religious belief system of a law enforce-
ment officer, Christianity may be good and satanism evil.
Under the Constitution, however, both are neutral. This is an
important, but difficult, concept for many law enforcement
officers to accept. They are paid to uphold the penal code,
not the Ten Commandments . . . The fact is that far more
crime and child abuse has been committed by zealots in the

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name of God, Jesus and Mohammed than has ever been
committed in the name of Satan. Many people don't like that
statement, but few can argue with it.

Many of those alleging satanic abuse describe grotesque orgiastic
rituals in which infants are murdered and eaten. Such claims have
been made about reviled groups by their detractors throughout
European history, including the Cataline conspirators in Rome,
the Passover 'blood libel' against the Jews, and the Knights
Templar as they were being dismantled in fourteenth-century
France. Ironically, reports of cannibalistic infanticide and incestu-
ous orgies were among the particulars used by Roman authorities
to persecute the early Christians. After all, Jesus himself is quoted
as saying (John vi, 53) 'Except ye eat the flesh of the Son of man,
and drink his blood, ye have no life in you'. Although the next line
makes it clear Jesus is talking about eating his own flesh and
drinking his own blood, unsympathetic critics might have misun-
derstood the Greek 'Son of man' to mean 'child' or 'infant'.
Tertullian and other early Church fathers defended themselves
against these grotesque accusations as best they could.

Today, the lack of corresponding numbers of lost infants and
young children in police files is explained by the claim that all over
the world babies are being bred for this purpose, surely reminis-
cent of abductee claims that alien/human breeding experiments
are rampant. Also similar to the alien abduction paradigm, satanic
cult abuse is said to pass down from generation to generation in
certain families. To the best of my knowledge, as in the alien
abduction paradigm, no physical evidence has ever been offered
in a court of law to support such claims. Their emotional power,
though, is evident. The mere possibility that such things are going
on rouses us mammals to action. When we give credence to
satanic ritual, we also raise the social status of those who warn us
of the supposed danger.

Consider these five cases: (1) Myra Obasi, a Louisiana school-
teacher, was - she and her sisters believed after consultation with
a hoodoo practitioner - possessed by demons. Her nephew's
nightmares were part of the evidence. So they left for Dallas,
abandoned their five children, and the sisters then gouged out Ms

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Obasi's eyes. At the trial, she defended her sisters. They were
trying to help her, she said. But hoodoo is not devil-worship; it is a
cross between Catholicism and African-Haitian nativist religion.
(2) Parents beat their child to death because she would not
embrace their brand of Christianity. (3) A child molester justifies
his acts by reading the Bible to his victims. (4) A 14-year-old boy
has his eyeball plucked out of his head in an exorcism ceremony.
His assailant is not a satanist, but a Protestant fundamentalist
minister engaged in religious pursuits. (5) A woman thinks her
12-year-old son is possessed by the devil. After an incestuous
relationship with him, she decapitates him. But there is no satanic
ritual content to the 'possession'.

The second and third cases come from FBI files. The last two
come from a 1994 study by Dr Gail Goodman, a psychologist at
the University of California, Davis, and her colleagues, done for
the National Center on Child Abuse and Neglect. They examined
over 12,000 claims of sexual abuse involving satanic ritual cults,
and could not find a single one that held up to scrutiny. Therapists
reported satanic abuse based only on, for instance, 'patient's
disclosure via hypnotherapy' or children's 'fear of satanic sym-
bols'. In some cases diagnosis was made on the basis of behaviour
common to many children. 'In only a few cases was physical
evidence mentioned - usually, "scars".' But in most cases the
'scars' were very faint or non-existent. 'Even when there were
scars, it was not determined whether the victims themselves had
caused them.' This also is very similar to alien abduction cases, as
described below. George K. Ganaway, Professor of Psychiatry at
Emory University, proposes that 'the most common likely cause
of cult-related memories may very well turn out to be a mutual
deception between the patient and the therapist'.

One of the most troublesome cases of 'recovered memory' of
satanic ritual abuse has been chronicled by Lawrence Wright in a
remarkable book, Remembering Satan (1994). It concerns Paul
Ingram, a man who may have had his life ruined because he was
too gullible, too suggestible, too unpractised in scepticism. Ingram
was, in 1988, Chairman of the Republican Party in Olympia,
Washington, the chief civil deputy in the local sheriffs depart-
ment, well regarded, highly religious, and responsible for warning

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children in social assemblies of the dangers of drugs. Then came
the nightmare moment when one of his daughters - after a highly
emotional session at a fundamentalist religious retreat - levelled
the first of many charges, each more ghastly than the previous,
that Ingram had sexually abused her, impregnated her, tortured
her, made her available to other sheriffs deputies, introduced her
to satanic rites, dismembered and ate babies . . . This had gone
on since her childhood, she said, almost to the day she began to
'remember' it all.

Ingram could not see why his daughter should lie about this,
although he himself had no recollection of it. But police investiga-
tors, a consulting psychotherapist, and his minister at the Church
of Living Water all explained that sex offenders often repressed
memories of their crimes. Strangely detached but at the same time
eager to cooperate, Ingram tried to recall. After a psychologist
employed a closed-eye hypnotic technique to induce trance,
Ingram began to visualize something similar to what the police
were describing. What came to mind were not like real memories,
but something like snatches of images in a fog. Every time he
produced one - the more so the more odious the content - he was
encouraged and reinforced. His pastor assured him that God
would permit only genuine memories to surface in his reveries.

'Boy, it's almost like I'm making it up,' Ingram said, 'but I'm not.'
He suggested that a demon might be responsible. Under the same
sort of influences, with the Church grapevine circulating the latest
horrors that Ingram was confessing, and the police pressuring them,
his other children and his wife also began 'remembering'. Prominent
citizens were accused of participating in the orgiastic rites. Law
enforcement officers elsewhere in America began paying attention.
This was only the tip of the iceberg, some said.

When Berkeley's Richard Ofshe was called in by the prosecu-
tion, he performed a control experiment. It was a breath of fresh
air. Merely suggesting to Ingram that he had forced his son and
daughter to commit incest and asking him to use the 'memory
recovery' technique he had learned, promptly elicited just such a
'memory'. It required no pressure, no intimidation - just the
suggestion and the technique were enough. But the alleged
participants, who had 'remembered' so much else, denied it ever

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happened. Confronted with this evidence, Ingram vehemently
denied he was making anything up or was influenced by others.
His memory of this incident was as clear and 'real' as all his other
recollections.

One of the daughters described the terrible scars on her body
from torture and forced abortions. But when she finally received a
medical examination, there were no corresponding scars to be
seen. The prosecution never tried Ingram on charges of satanic
abuse. Ingram hired a lawyer who had never tried a criminal case.
On his pastor's advice, he did not even read Ofshe's report: it
would only confuse him, he was told. He pleaded guilty to six
counts of rape, and ultimately was sent to prison. In jail, while
awaiting sentencing, away from his daughters, his police col-
leagues and his pastor, he reconsidered. He asked to withdraw his
guilty plea. His memories had been coerced. He had not distin-
guished real memories from a kind of fantasy. His plea was
rejected. He is serving a twenty-year sentence. If it was the
sixteenth century instead of the twentieth, perhaps the whole
family would have been burned at the stake, along with a good
fraction of the leading citizens of Olympia, Washington.

The existence of a highly sceptical FBI report on the general
subject of satanic abuse (Kenneth V. Lanning, 'Investigator's
Guide to Allegations of "Ritual" Child Abuse', January 1992) is
widely ignored by enthusiasts. Likewise, a 1994 study by the
British Department of Health into claims of satanic abuse there
concluded that, of 84 alleged instances, not one stood up to
scrutiny. What then is all the furore about? The study explains,

The Evangelical Christian campaign against new religious
movements has been a powerful influence encouraging the
identification of satanic abuse. Equally, if not more, impor-
tant in spreading the idea of satanic abuse in Britain are the
'specialists', American and British. They may have few or
even no qualifications as professionals, but attribute their
expertise to 'experience of cases'.

Those convinced that devil cults represent a serious danger to our
society tend to be impatient with sceptics. Consider this analysis

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by Corydon Hammond, PhD, past President of the American
Society for Clinical Hypnosis:

I will suggest to you that these people [sceptics] are either,
one, naive and of limited clinical experience; two, have a kind
of naivete that people have of the Holocaust, or they're just
such intellectualizers and sceptics that they'll doubt every-
thing; or, three, they're cult people themselves. And I can
assure that there are people who are in that position . . .
There are people who are physicians, who are mental health
professionals, who are in the cults, who are raising trans-
generational cults ... I think the research is real clear: We
got three studies, one found 25 percent, one found 20 percent
of out-patient multiples [multiple personality disorders]
appear to be cult-abuse victims, and another on a specialized
in-patient unit found 50 percent.

In some of his statements, he seems to believe that satanic Nazi
mind control experiments have been performed by the CIA on
tens of thousands of unsuspecting American citizens. The over-
arching motive, Hammond believes, is to 'create a satanic order
that will rule the world'.

In all three classes of 'recovered memories', there are specialists
- alien abduction specialists, satanic cult specialists, and specialists
in recalling repressed memories of childhood sexual abuse. As is
common in mental health practice, patients select or are referred
to a therapist whose specialist seems relevant to their complaint.
In all three classes, the therapist helps to draw forth images of
events alleged to have occurred long ago (in some cases from
decades past); in all three, therapists are profoundly moved by the
unmistakably genuine agony of their patients; in all three, at least
some therapists are known to ask leading questions - which are
virtually orders by authority figures to suggestible patients insist-
ing that they remember (I almost wrote 'confess'); in all three,
there are networks of therapists who trade client histories and
therapeutic methods; in all three, practitioners feel the necessity
of defending their practice against more sceptical colleagues; in all
three, the iatrogenic hypothesis is given short shrift; in all three,

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the majority of those who report abuse are women. And in all
three classes - with the exceptions mentioned - there is no
physical evidence. So it's hard not to wonder whether alien
abductions might be part of some larger picture.

What could this larger picture be? I posed this question to Dr
Fred H. Frankel, professor of psychiatry at Harvard Medical
School, Chief of Psychiatry at Beth Israel Hospital in Boston, and
a leading expert on hypnosis. His answer:

If alien abductions are a part of a larger picture, what indeed
is the larger picture? I fear to rush in where angels fear to
tread; however, the factors you outline all feed what was
described at the turn of the century as 'hysteria'. The term,
sadly, became so widely used that our contemporaries in their
dubious wisdom . . . not only dropped it, but also lost sight of
the phenomena it represented: high levels of suggestibility,
imaginal capacity, sensitivity to contextual cues and expecta-
tions, and the element of contagion . . . Little of all of this
seems to be appreciated by a large number of practicing
clinicians.

In exact parallel to regressing people so they supposedly retrieve
forgotten memories of 'past lives', Frankel notes that therapists
can as readily progress people under hypnosis so they can
'remember' their futures. This elicits the same emotive intensity as
in regression or in Mack's abductee hypnosis. 'These people are
not out to deceive the therapist. They deceive themselves,'
Frankel says. 'They cannot distinguish their confabulations from
their experiences.'

If we fail to cope, if we're saddled with a burden of guilt for not
having made more of ourselves, wouldn't we welcome the profes-
sional opinion of a therapist with a diploma on the wall that it's
not our fault, that we're off the hook, that satanists, or sexual
abusers, or aliens from another planet are the responsible parties?
Wouldn't we be willing to pay good money for this reassurance?
And wouldn't we resist smart-ass sceptics telling us that it's all in
our heads, or that it's implanted by the very therapists who have
made us happier about ourselves?

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How much training in scientific method and sceptical scrutiny, in
statistics, or even in human fallibility have these therapists received?
Psychoanalysis is not a very self-critical profession, but at least
many of its practitioners have MD degrees. Most medical curricula
include significant exposure to scientific results and methods. But
many of those dealing with abuse cases seem to have at best a
casual acquaintance with science. Mental health providers in
America are more likely by about two-to-one to be social workers
than either psychiatrists or PhD psychologists.

Most of these therapists contend that their responsibility is to
support their patients, not to question, to be sceptical, or to raise
doubts. Whatever is presented, no matter how bizarre, is accepted.
Sometimes the prompting by therapists is not at all subtle. Here
[from the False Memory Syndrome Foundation's FMS Newsletter,
vol. 4, no. 4, p. 3, 1995] is a hardly atypical report:

My former therapist has testified that he still believes that my
mother is a satanist, [and] that my father molested me ... It
was my therapist's delusional belief system and techniques
involving suggestion and persuasion that led me to believe
the lies were memories. When I doubted the reality of the
memories he insisted they were true. Not only did he insist
they were true, he informed me that in order to get well I
must not only accept them as real, but remember them all.

In a 1991 case in Allegheny County, Pennsylvania, a teenager, Nicole
Althaus, encouraged by a teacher and a social worker, accused her
father of having sexually abused her, resulting in his arrest. Nicole also
reported that she had given birth to three children, who her relatives
had killed, that she had been raped in a crowded restaurant, and that
her grandmother flew about on a broom. Nicole recanted her allega-
tions the following year, and all charges against her father were
dropped. Nicole and her parents brought a civil suit against the
therapist and psychiatric clinic to whom Nicole had been referred
shortly after she began making her accusations. The jury found that
the doctor and the clinic had been negligent and awarded almost a
quarter of a million dollars to Nicole and her parents. There are
increasing numbers of cases of this sort.

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Might the competition among therapists for patients, and the
obvious financial interest of therapists in prolonged therapy, make
them less likely to offend patients by evincing some scepticism
about their stories? How aware are they of the dilemma of a naive
patient walking into a professional office and being told that the
insomnia or obesity is due (in increasing order of bizarreness) to
wholly forgotten parental abuse, satanic ritual, or alien abduction?
While there are ethical and other constraints, we need something
like a control experiment: perhaps the same patient sent to special-
ists in all three fields. Does any of them say, 'No, your problem isn't
due to forgotten childhood abuse' (or forgotten satanic ritual, or
alien abduction, as appropriate)? How many of them say, 'There's a
much more prosaic explanation'? Instead, Mack goes so far as to
tell one of his patients admiringly and reassuringly that he is on a
'hero's journey'. One group of 'abductees' - each having a separate
but similar experience - writes

[S]everal of us had finally summoned enough courage to
present our experiences to professional counselors, only to
have them nervously avoid the subject, raise an eyebrow in
silence or interpret the experience as a dream or waking
hallucination and patronizingly 'reassure' us that such things
happen to people, 'but don't worry, you're basically mentally
sound.' Great! We're not crazy, but if we take our experiences
seriously, then we might become crazy!

With enormous relief, they found a sympathetic therapist who not
only accepted their stories at face value, but was full of stories of
alien bodies and high-level government cover-up of UFOs.

A typical UFO therapist finds his subjects in three ways: they
write letters to him at an address given in the back of his books;
they are referred to him by other therapists (mainly those who also
specialize in alien abductions); or they come up to him after he
presents a lecture. I wonder if any patient arrives at his portal
wholly ignorant of popular abduction accounts and the therapist's
own methods and beliefs. Before any words are exchanged, they
know a great deal about one another.

Another prominent therapist gives his patients his own articles on

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alien abductions to help them 'remember' their experiences. He is
gratified when what they eventually recall under hypnosis resembles
what he describes in his papers. The similarity of the cases is one of
his chief reasons for believing that abductions really occur.

A leading UFO scholar comments that 'When the hypnotist does
not have an adequate knowledge of the subject [of alien abductions],
the true nature of the abduction may never be revealed'. Can we
discern in this remark how the patient might be led without the
therapist realizing that he's leading?

Sometimes when 'falling' asleep we have the sense of toppling from
a height, and our limbs suddenly flail on their own. The startle
reflex, it's called. Perhaps it's left over from when our ancestors slept
in trees. Why should we imagine we recollect (a wonderful word)
any better than we know when we're on firm ground? Why should
we suppose that, of the vast treasure of memories stored in our
heads, none of it could have been implanted after the event, by how
a question is phrased when we're in a suggestible frame of mind, by
the pleasure of telling or hearing a good story, by confusion with
something we once read or overheard?

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The Dragon in My Garage

[M]agic, it must be remembered, is an art which demands
collaboration between the artist and his public.

E.M. Butler,
The Myth of the Magus (1948)

Afire-breathing dragon lives in my garage.' Suppose (I'm
following a group therapy approach by the psychologist
Richard Franklin) I seriously make such an assertion to you.
Surely you'd want to check it out, see for yourself. There have
been innumerable stories of dragons over the centuries, but no
real evidence. What an opportunity!

'Show me,' you say. I lead you to my garage. You look inside and
see a ladder, empty paint cans, an old tricycle - but no dragon.
'Where's the dragon?' you ask.

'Oh, she's right here,' I reply, waving vaguely. 'I neglected to
mention that she's an invisible dragon.'

You propose spreading flour on the floor of the garage to
capture the dragon's footprints.

'Good idea,' I say, 'but this dragon floats in the air.'

Then you'll use an infrared sensor to detect the invisible fire.

'Good idea, but the invisible fire is also heatless.'

You'll spray-paint the dragon and make her visible.

'Good idea, except she's an incorporeal dragon and the paint
won't stick.'

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The Dragon in My Garage

An so on. I counter every physical test you propose with a
special explanation of why it won't work.

Now, what's the difference between an invisible, incorporeal,
floating dragon who spits heatless fire and no dragon at all? If
there's no way to disprove my contention, no conceivable experi-
ment that would count against it, what does it mean to say that my
dragon exists? Your inability to invalidate my hypothesis is not at
all the same thing as proving it true. Claims that cannot be tested,
assertions immune to disproof are veridically worthless, whatever
value they may have in inspiring us or in exciting our sense of
wonder. What I'm asking you to do comes down to believing, in
the absence of evidence, on my say-so.

The only thing you've really learned from my insistence that
there's a dragon in my garage is that something funny is going on
inside my head. You'd wonder, if no physical tests apply, what
convinced me. The possibility that it was a dream or a hallucina-
tion would certainly enter your mind. But then why am I taking it
so seriously? Maybe I need help. At the least, maybe I've
seriously underestimated human fallibility.

Imagine that, despite none of the tests being successful, you wish
to be scrupulously open-minded. So you don't outright reject the
notion that there's a fire -breathing dragon in my garage. You merely
put it on hold. Present evidence is strongly against it, but if a new
body of data emerges you're prepared to examine it and see if it
convinces you. Surely it's unfair of me to be offended at not being
believed; or to criticize you for being stodgy and unimaginative,
merely because you rendered the Scottish verdict of 'not proved'.

Imagine that things had gone otherwise. The dragon is invisible,
all right, but footprints are being made in the flour as you watch.
Your infrared detector reads off-scale. The spray paint reveals a
jagged crest bobbing in the air before you. No matter how
sceptical you might have been about the existence of dragons - to
say nothing about invisible ones - you must now acknowledge that
there's something here, and that in a preliminary way it's consist-
ent with an invisible, fire -breathing dragon.

Now another scenario: suppose it's not just me. Suppose that
several people of your acquaintance, including people who you're
pretty sure don't know each other, all tell you they have dragons

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in their garages, but in every case the evidence is maddeningly
elusive: All of us admit we're disturbed at being gripped by so odd
a conviction so ill-supported by the physical evidence. None of us
is a lunatic. We speculate about what it would mean if invisible
dragons were really hiding out in garages all over the world, with
us humans just catching on. I'd rather it not be true, I tell you. But
maybe all those ancient European and Chinese myths about
dragons weren't myths at all . . .

Gratifyingly, some dragon-size footprints in the flour are now
reported. But they're never made when a sceptic is looking. An
alternative explanation presents itself: on close examination it
seems clear that the footprints could have been faked. Another
dragon enthusiast shows up with a burned finger and attributes it
to a rare physical manifestation of the dragon's fiery breath. But
again, other possibilities exist. We understand that there are other
ways to burn fingers besides the breath of invisible dragons. Such
'evidence' - no matter how important the dragon advocates
consider it - is far from compelling. Once again, the only sensible
approach is tentatively to reject the dragon hypothesis, to be open
to future physical data, and to wonder what the cause might be
that so many apparently sane and sober people share the same
strange delusion.

Magic requires tacit cooperation of the audience with the magi-
cian - an abandonment of scepticism, or what is sometimes
described as the willing suspension of disbelief. It immediately
follows that to penetrate the magic, to expose the trick, we must
cease collaborating.

How can further progress be made in this emotionally laden,
controversial and vexing subject? Patients might exercise caution
about therapists quick to deduce or confirm alien abductions.
Those treating abductees might explain to their patients that
hallucinations are normal, and that childhood sexual abuse is
disconcertingly common. They might bear in mind that no client
can be wholly uncontaminated by the aliens in popular culture.
They might take scrupulous care not subtly to lead the witness.
They might teach their clients scepticism. They might recharge
their own dwindling reserves of the same commodity.

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Purported alien abductions trouble many people and in more
ways than one. The subject is a window into the internal lives of
our fellows. If many falsely report being abducted, this is cause for
worry. But much more worrisome is that so many therapists
accept these reports at face value, with inadequate attention given
to the suggestibility of clients and to unconscious cuing by their
interlocutors.

I'm surprised that there are psychiatrists and others with at least
some scientific training, who know the imperfections of the
human mind, but who dismiss the idea that these accounts might
be some species of hallucination, or some kind of screen memory.
I'm even more surprised by claims that the alien abduction story
represents true magic, that it is a challenge to our grip on reality,
or that it constitutes support for a mystical view of the world. Or,
as the matter is put by John Mack, 'There are phenomena
important enough to warrant serious research, and the metaphys-
ics of the dominant Western scientific paradigm may be inad-
equate fully to support this research.' In an interview with Time
magazine, he goes on to say:

I don't know why there's such a zeal to find a conventional
physical explanation. I don't know why people have such
trouble simply accepting the fact that something unusual is
going on here . . . We've lost all that ability to know a world
beyond the physical.*

But we know that hallucinations arise from sensory deprivation,
drugs, illness and high fever, a lack of REM sleep, changes in
brain chemistry and so on, And even if, with Mack, we took the
cases at face value, their remarkable aspects (slithering through
walls and so on) are more readily attributable to something well
within the realm of 'the physical' - advanced alien technology -
than to witchcraft.

A friend of mine claims that the only interesting question in the

* And then, in a sentence that reminds us how close the alien abduction
paradigm is to messianic and chiliastic religion, Mack concludes, 'I am a bridge
between those two worlds.'

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alien abduction paradigm is 'Who's conning who?' Is the client
deceiving the therapist, or vice versa? I disagree. For one thing,
there are many other interesting questions about claims of alien
abduction. For another, those two alternatives aren't mutually
exclusive.

Something about the alien abduction cases tugged at my memory
for years. Finally, I remembered. It was a 1954 book I had read in
college, The Fifty-Minute Hour. The author, a psychoanalyst named
Robert Lindner, had been called by the Los Alamos National
Laboratory to treat a brilliant young nuclear physicist whose delu-
sional system was beginning to interfere with his secret government
research. The physicist (given the pseudonym Kirk Allen) had, it
turned out, another life besides making nuclear weapons: in the far
future, he confided, he piloted (or will pilot - the tenses get a little
addled) interstellar spacecraft. He enjoyed rousing, swashbuckling
adventures on planets of other stars. He was 'lord' of many worlds.
Perhaps they called him Captain Kirk. Not only could he 'remember'
this other life; he could also enter into it whenever he chose. By
thinking in the right way, by wishing, he could transport himself
across the light years and the centuries.

In some way I could not comprehend, by merely desiring it to
be so, I had crossed the immensities of space, broken out of
time, and merged with - literally became - that distant and
future self . . . Don't ask me to explain. I can't, although
God knows I've tried.

Lindner found him intelligent, sensitive, pleasant, polite and
perfectly able to deal with everyday human affairs. But, in
reflecting on the excitement of his life among the stars, Allen had
found himself a little bored with his life on Earth, even if it did
involve building weapons of mass destruction. When admonished
by his laboratory supervisors for distraction and dreaminess, he
apologized; he would try, he assured them, to spend more time on
this planet. That's when they contacted Lindner.

Allen had written 12,000 pages on his experiences in the future,
and dozens of technical treatises on the geography, politics, architec-
ture, astronomy, geology, life forms, genealogy and ecology of the

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planets of other stars. A flavour of the material is given by these
monograph titles: 'The Unique Brain Development of the Chrysto-
peds of Srom Norba X', 'Fire Worship and Sacrifice on Srom Sodrat
IT, "The History of the Intergalactic Scientific Institute', and 'The
Application of Unified Field Theory and the Mechanics of the
Stardrive to Space Travel'. (That last is the one I'd like to see; after
all, Allen was said to have been a first-rate physicist.) Fascinated,
Lindner pored over the material.

Allen was not in the least shy about presenting his writings to
Lindner or discussing them in detail. Unflappable and intellectu-
ally formidable, he seemed not to be yielding an inch to Lindner's
psychiatric ministrations. When everything else failed, the psy-
chiatrist attempted something different:

I tried ... to avoid giving in any way the impression that I
was entering the lists with him to prove that he was psychotic,
that this was to be a tug of war over the question of his sanity.
Instead, because it was obvious that both his temperament
and training were scientific, I set myself to capitalize on the
one quality he had demonstrated throughout his life . . . the
quality that urged him toward a scientific career: his curios-
ity .. . This meant . . . that at least for the time being I
'accepted' the validity of his experiences ... In a sudden
flash of inspiration it came to me that in order to separate
Kirk from his madness it was necessary for me to enter his
fantasy and, from that position, to pry him loose from the
psychosis.

Lindner highlighted certain apparent contradictions in the docu-
ments and asked Allen to resolve them. This required the
physicist to re-enter the future to find the answers. Dutifully,
Allen would arrive at the next session with a clarifying document
written in his neat hand. Lindner found himself eagerly awaiting
each interview, so he could be once more captivated by the vision
of abundant life and intelligence in the galaxy. Between them,
they were able to resolve many problems of consistency.

Then a strange thing happened: 'The materials of Kirk's
psychosis and the Achilles heel of my personality met and meshed

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like the gears of a clock.' The psychoanalyst became a
co-conspirator in his patient's delusion. He began to reject
psychological explanations of Allen's story. How sure are we that
it couldn't really be true? He found himself defending the notion
that another life, that of a spacefarer in the far future, could be
entered into by a simple effort of the will.

At a startlingly rapid rate . . . larger and larger areas of my
mind were being taken over by the fantasy . . . With Kirk's
puzzled assistance I was taking part in cosmic adventures,
sharing the exhilaration of the sweeping extravaganza he had
plotted.

But eventually, an even stranger thing happened: concerned for
the well-being of his therapist, and mustering admirable reserves
of integrity and courage, Kirk Allen confessed: he had made the
whole thing up. It had roots in his lonely childhood and his
unsuccessful relationships with women. He had shaded, and then
forgotten, the boundary between reality and imagination. Filling
in plausible details and weaving a rich tapestry about other worlds
was challenging and exhilarating. He was sorry he had led Lindner
down this primrose path.

'Why,' the psychiatrist asked, 'why did you pretend? Why did
you keep on telling me . . .?'

'Because I felt I had to,' the physicist replied. 'Because I felt
you wanted me to. '

'Kirk and I reversed roles,' Lindner explained,

and, in one of those startling denouements that make my
work the unpredictable, wonderful and rewarding pursuit it
is, the folly we shared collapsed ... I employed the rationali-
zation of clinical altruism for personal ends and thus fell into
a trap that awaits all unwary therapists of the mind . . . Until
Kirk Allen came into my life, I had never doubted my own
stability. The aberrations of mind, so I had always thought,
were for others ... I am ashamed by this smugness. But
now, as I listen from my chair behind the couch, I know
better. I know that my chair and the couch are separated only

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by a thin line. I know that it is, after all, but a happier
combination of accidents that determines, finally, who shall
lie on the couch, and who shall sit behind it.

I'm not sure from this account that Kirk Allen was truly delu-
sional. Maybe he was just suffering from some character disorder
which delighted in inventing charades at the expense of others. I
don't know to what extent Lindner may have embellished or
invented part of the story. While he wrote of 'sharing' and of
'entering' Allen's fantasy, there is nothing to suggest that the
psychiatrist imagined he himself voyaged to the far future and
partook of interstellar high adventure. Likewise, John Mack and
the other alien abduction therapists do not suggest that they have
been abducted; only their patients.

What if the physicist hadn't confessed? Might Lindner have
convinced himself, beyond a reasonable doubt, that it really was
possible to slip into a more romantic era? Would he have said he
started out as a sceptic, but was convinced by the sheer weight of
the evidence? Might he have advertised himself as an expert who
assists space travellers from the future who are stranded in the
twentieth century? Would the existence of such a psychiatric
speciality encourage others to take fantasies or delusions of this
sort seriously? After a few similar cases, would Lindner have
impatiently resisted all arguments of the 'Be reasonable, Bob'
variety, and deduced he was penetrating some new level of
reality?

His scientific training helped to save Kirk Allen from his
madness. There was a moment when therapist and patient had
exchanged roles. I like to think of it as the patient saving the
therapist. Perhaps John Mack was not so lucky.

Consider a very different approach to finding aliens - the radio
search for extraterrestrial intelligence. How is this different from
fantasy and pseudoscience? In Moscow in the early 1960s, Soviet
astronomers held a press conference in which they announced that
the intense radio emission from a mysterious distant object called
CTA-102 was varying regularly, like a sine wave, with a period of
about 100 days. No periodic distant source had ever before been

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found. Why did they convene a press conference to announce so
arcane a discovery? Because they thought they had detected an
extraterrestrial civilization of immense powers. Surely, that's worth
calling a press conference for. The report was briefly a media
sensation, and the rock group, The Byrds, even composed and
recorded a song about it. ('CTA-102, we're over here receiving you./
Signals tell us that you're there./ We can hear them loud and
clear...')

Radio emission from CTA-102? Certainly. But what is CTA-102?
Today we know that CTA-102 is a distant quasar. At the time, the
word 'quasar' had not even been coined. We still don't know very
well what quasars are; and there is more than one mutually exclu-
sive explanation for them in scientific literature. Nevertheless, no
astronomers today, including those involved in that Moscow press
conference, seriously contend that a quasar like CTA-102 is some
extraterrestrial civilization billions of light years away with access
to immense power levels. Why not? Because we have alternative
explanations of the properties of quasars that are consistent with
known physical laws and that do not invoke alien life. Extraterres-
trials represent a hypothesis of last resort. You reach for it only if
everything else fails.

In 1967, British scientists found a much nearer intense radio
source turning on and off with astonishing precision, its period
constant to ten or more significant figures. What was it? Their first
thought was that it was a message intended for us, or maybe an
interstellar navigation and timing beacon for spacecraft that ply the
space between the stars. They even gave it, among themselves at
Cambridge University, the wry designation LGM-1 - LGM stand-
ing for Little Green Men.

However, they were wiser than their Soviet counterparts. They
did not call a press conference. It soon became clear that what
they were observing was what is now called a 'pulsar', the first
pulsar to be discovered. So, what's a pulsar? A pulsar is the end
state of a massive star, a sun shrunk to the size of a city, held up
as no other stars are, not by gas pressure, not by electron
degeneracy, but by nuclear forces. It is in a certain sense an
atomic nucleus a mile or so across. Now that, I maintain, is a
notion at least as bizarre as an interstellar navigation beacon. The

The Dragon in My Garage

answer to what a pulsar is has to be something mighty strange. It
isn't an extraterrestrial civilization. It's something else: but a
something else that opens our eyes and our minds and indicates
unguessed possibilities in Nature. Anthony Hewish won the Nobel
Prize in physics for the discovery of pulsars.

The original Ozma experiment (the first intentional radio
search for extraterrestrial intelligence), the Harvard University/
Planetary Society META (Megachannel Extraterrestrial Assay)
programme, the Ohio State University search, the SERENDIP
Project of the University of California, Berkeley, and many other
groups have all detected anomalous signals from space that make
the observer's heart palpitate a little. We think for a moment that
we've picked up a genuine signal of intelligent origin from far
beyond our solar system. In reality, we have not the foggiest idea
what it is, because the signal does not repeat. A few minutes later,
or the next day, or years later you turn the same telescope to the
same spot in the sky with the same frequency, bandpass, polariza-
tion, and everything else, and you don't hear a thing. You don't
deduce, much less announce, aliens. It may have been a statisti-
cally inevitable electronic surge, or a malfunction in the detection
system, or a spacecraft (from Earth), or a military aircraft flying
by and broadcasting on channels that are supposed to be reserved
for radio astronomy. Maybe it's even a garage door opener down
the street or a radio station a hundred kilometres away. There are
many possibilities. You must systematically check out all the
alternatives, and see which ones can be eliminated. You don't
declare that aliens have been found when your only evidence is an
enigmatic non-repeating signal.

And if the signal did repeat, would you then announce it to the
press and the public? You would not. Maybe someone's hoaxing
you. Maybe it's something you haven't been smart enough to
figure out that's happening to your detection system. Maybe it's
some previously unrecognized astrophysical source. Instead, you
would call scientists at other radio observatories and inform them
that at this particular spot in the sky, at this frequency and
bandpass and all the rest, you seem to be getting something funny.
Could they please see if they can confirm? Only if several
independent observers - all of them fully aware of the complexity

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of Nature and the fallibility of observers - get the same kind of
information from the same spot in the sky do you seriously
consider that you have detected a genuine signal from alien
beings.

There's a certain discipline involved. We can't just go off
shouting 'little green men' every time we detect something we
don't at first understand, because we're going to look mighty silly
- as the Soviet radio astronomers did with CTA-102 - when it
turns out to be something else. Special cautions are necessary
when the stakes are high. We are not obliged to make up our
minds before the evidence is in. It's permitted not to be sure.

I'm frequently asked, 'Do you believe there's extraterrestrial
intelligence?' I give the standard arguments - there are a lot of
places out there, the molecules of life are everywhere, I use the
word billions, and so on. Then I say it would be astonishing to me
if there weren't extraterrestrial intelligence, but of course there is
as yet no compelling evidence for it.

Often, I'm asked next, 'What do you really think?'

I say, 'I just told you what I really think.'

'Yes, but what's your gut feeling?'

But I try not to think with my gut. If I'm serious about
understanding the world, thinking with anything besides my brain,
as tempting as that might be, is likely to get me into trouble.
Really, it's okay to reserve judgement until the evidence is in.

I would be very happy if flying saucer advocates and alien
abduction proponents were right and real evidence of extraterres-
trial life were here for us to examine. They do not ask us, though,
to believe on faith. They ask us to believe on the strength of their
evidence. Surely it is our duty to scrutinize the purported evidence
at least as closely and sceptically as radio astronomers do who are
searching for alien radio signals.

No anecdotal claim - no matter how sincere, no matter how
deeply felt, no matter how exemplary the lives of the attesting
citizens - carries much weight on so important a question. As in
the older UFO cases, anecdotal accounts are subject to irreducible
error. This is not a personal criticism of those who say they've
been abducted or of those who interrogate them. It is not

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tantamount to contempt for purported witnesses." It is not, or
should not be, arrogant dismissal of sincere and affecting testi-
mony. It is merely a reluctant response to human fallibility.

If any powers whatever may be ascribed to the aliens - because
their technology is so advanced - then we can account for any
discrepancy, inconsistency or implausibility. For instance, one
academic UFOlogist suggests that both the aliens and the abduct-
ees are rendered invisible during the abduction (although not to
each other); that's why more of the neighbours haven't noticed.
Such 'explanations' can explain anything, and therefore in fact
nothing.

American police procedure concentrates on evidence and not
anecdotes. As the European witch trials remind us, suspects can
be intimidated during interrogation; people confess to crimes they
never committed; eyewitnesses can be mistaken. This is also the
linchpin of much detective fiction. But real, unfabricated evidence
- powder burns, fingerprints, DNA samples, footprints, hair
under the fingernails of the struggling victim - carry great weight.
Criminalists employ something very close to the scientific method,
and for the same reasons. So in the world of UFOs and alien
abductions, it is fair to ask: where is the evidence - the real,
unambiguous physical evidence, the data that would convince a
jury that hasn't already made up its mind?

Some enthusiasts argue that there are 'thousands' of cases of
'disturbed' soil where UFOs supposedly landed, and why isn't that
good enough? It isn't good enough because there are ways of
disturbing the soil other than by aliens in UFOs - humans with
shovels is a possibility that springs readily to mind. One UFOlo-
gist rebukes me for ignoring '4,400 physical trace cases from 65
countries'. But not one of these cases, so far as I know, has been
analysed with results published in a peer-reviewed journal in
physics or chemistry, metallurgy or soil science, showing that the
'traces' could not have been generated by people. It's a modest
enough scam compared, say, with the crop circles of Wiltshire.

*They cannot be called, simply, witnesses - because whether they witnessed
anything (or, at least, anything in the outside world) is often the very point at
issue.

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Likewise, not only can photographs easily be faked, but huge
numbers of alleged photographs of UFOs have without a doubt
been faked. Some enthusiasts go out night after night into a field
looking for bright lights in the sky. When they see one, they flash
their flashlights. Sometimes, they say, there's an answering flash.
Well, maybe. But low-altitude aircraft make lights in the sky, and
pilots are able, if so inclined, to blink their lights back. None of
this constitutes anything approaching serious evidence.

Where is the physical evidence? As in satanic ritual abuse
claims (and echoing 'Devil's marks' in the witch trials), the most
common physical evidence pointed to are scars and 'scoop marks'
on the bodies of abductees - who say they have no knowledge of
where their scars came from. But this point is key: if the scars are
within human capacity to generate, then they cannot be compel-
ling physical evidence of abuse by aliens. Indeed, there are
well-known psychiatric disorders in which people scoop, scar,
tear, cut and mutilate themselves (or others). And some of us with
high pain thresholds and bad memories can injure ourselves
accidentally with no recollection of the event.

One of John Mack's patients claims to have scars all over her
body that are wholly baffling to her physicians. What do they look
like? Oh, she can't show them; as in the witch mania, they're in
private places. Mack considers this compelling evidence. Has he
seen the scars? Can we have photographs of the scars taken by a
sceptical physician? Mack knows, he says, a quadriplegic with
scoop marks and considers this a reductio ad absurdum of the
sceptical position; how can a quadriplegic scar himself? The
argument is a good one only if the quadriplegic is hermetically
sealed in a room to which no other human has access. Can we see
his scars? Can an independent physician examine him? Another of
Mack's patients says that the aliens have been taking eggs from
her since she was sexually mature, and that her reproductive
system baffles her gynaecologist. Is it baffling enough to write the
case up and submit a research paper to The New England Journal
of Medicine? Apparently it's not that baffling.

Then we have the fact that one of his subjects made the whole
thing up, as reported by Time magazine, and Mack didn't have a
clue. He bought it hook, line and sinker. What are his standards of

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critical scrutiny? If he allowed himself to be deceived by one
subject, how do we know the same wasn't true of all?

Mack talks about these cases, the 'phenomena', as posing a
fundamental challenge to western thinking, to science, to logic
itself. Probably, he says, the abducting entities are not alien
beings from our own universe, but visitors from 'another dimen-
sion'. Here's a typical, and revealing, passage from his book:

When abductees call their experience 'dreams', which they
often do, close questioning can elicit that this may be a
euphemism to cover what they are sure cannot be that,
namely an event from which there was no awakening that
occurred in another dimension.

Now the idea of higher dimensions did not arise from the brow of
UFOlogy or the New Age. Instead, it is part and parcel of the
physics of the twentieth century. Since Einstein's general relativ-
ity, a truism of cosmology is that space-time is bent or curved
through a higher physical dimension. Kaluza-Klein theory posits
an eleven-dimensional universe. Mack presents a thoroughly
scientific idea as the key to 'phenomena' beyond the reach of
science.

We know something about how a higher-dimensional object
would look in encountering our three-dimensional universe. For
clarity, let's go down one dimension: an apple passing through a
plane must change its shape as perceived by two-dimensional
beings confined to the plane. First it seems to be a point, then
larger apple cross-sections, then smaller ones, a point again, and
finally - poof! - gone. Similarly, a fourth- or higher-dimensional
object - provided it's not a very simple figure such as a hypercyl-
inder passing through three dimensions along its axis - will wildly
alter its geometry as we witness it passing through our universe. If
aliens were systematically reported as shape-changers, I could
at least see how Mack might pursue the notion of a higher-
dimensional origin. (Another problem is trying to understand
what a genetic cross between a three-dimensional and a four-
dimensional being means. Are the offspring from the IVi
dimension?)

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What Mack really means when he talks about beings from other
dimensions is that, despite his patients' occasional descriptions of
their experiences as dreams and hallucinations, he hasn't the
foggiest notion of what they are. But, tellingly, when he tries to
describe them, he reaches for physics and mathematics. He wants
it both ways - the language and credibility of science, but without
being bound by its method and rules. He seems not to realize that
the credibility is a consequence of the method.

The main challenge posed by Mack's cases is the old one of
how to teach critical thinking more broadly and more deeply in
a society - conceivably even including Harvard professors of
psychiatry - awash in gullibility. The idea that critical thinking
is the latest western fad is silly. If you're buying a used car in
Singapore or Bangkok, or a used chariot in ancient Susa or
Rome, the same precautions will be useful as in Cambridge,
Massachusetts.

When you buy a used car, you might very much want to believe
what the salesman is saying: 'So much car for so little money!'
And anyway, it takes work to be sceptical; you have to know
something about cars, and it's unpleasant to make the salesman
angry at you. Despite all that, though, you recognize that the
salesman might have a motive to shade the truth, and you've
heard of other people in similar situations being taken. So you
kick the tyres, look under the hood, go for a test drive, ask
searching questions. You might even bring along a mechanically
inclined friend. You know that some scepticism is required and
you understand why. There is usually at least a small degree of
hostile confrontation involved in the purchase of a used car and
nobody claims it's an especially cheering experience. But if you
don't exercise some minimal scepticism, if you have an absolutely
untrammelled gullibility, there's a price you'll have to pay later.
Then you'll wish you had made a small investment of scepticism
early on.

Many homes in America now have moderately sophisticated
burglar alarm systems, including infrared sensors and cameras
triggered by motion. An authentic videotape, with time and date
denoted, showing an alien incursion - especially as they slip
through the walls - might be very good evidence. If millions of

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Americans have been abducted, isn't it strange that not one lives
in such a home?

Some women, so the story goes, are impregnated by aliens or
alien sperm; the foetuses are then removed by the aliens. Vast
numbers of such cases are alleged. Isn't it odd that nothing
anomalous has ever been seen in routine sonograms of such
foetuses, or in amniocentesis, and that there has never been a
miscarriage producing an alien hybrid? Or are medical personnel
so doltish that they idly glance at the half-human, half-alien foetus
and move on to the next patient? An epidemic of missing foetuses
is something that would surely cause a stir among gynaecologists,
midwives, obstetrical nurses, especially in an age of heightened
feminist awareness. But not a single medical record has been
produced substantiating such claims.

Some UFOlogists consider it a telling point that women who
claim to have been sexually inactive wind up pregnant, and
attribute their state to alien impregnation. A goodly number
appear to be teenagers. Taking their stories at face value is not the
only option available to the serious investigator. Surely we can
understand why, in the anguish of an unwanted pregnancy, a
teenager living in a society flooded with accounts of alien visita-
tion might invent such a story. Here, too, there are possible
religious antecedents.

Some abductees say that tiny implants, perhaps metallic, were
inserted into their bodies, high up their nostrils, for example.
These implants, alien abduction therapists tell us, sometimes
accidentally fall out, but 'in all but a few of the cases the artefact
has been lost or discarded'. These abductees seem stupefyingly
incurious. A strange object, possibly a transmitter sending tele-
metered data about the state of your body to an alien spaceship
somewhere above the Earth, drops out of your nose; you idly
examine it and then throw it in the garbage. Something like this is
true, we are told, of the majority of abduction cases.

A few such 'implants' have been produced and examined by
experts. None has been confirmed as of unearthly manufacture.
No components are made of unusual isotopes, despite the fact that
other stars and other worlds are known to be constituted of
different isotopic proportions from the Earth. There are no metals

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from the transuranic 'island of stability', where physicists think
there should be a new family of non-radioactive chemical ele-
ments unknown on Earth.

What abduction enthusiasts considered the best case was that of
Richard Price, who claims that aliens abducted him when he was
eight years old and implanted a small artefact in his penis. A
quarter century later a physician confirmed a 'foreign body'
embedded there. After eight more years, it fell out. Roughly a
millimetre in diameter and four millimetres long, it was carefully
examined by scientists from MIT and Massachusetts General
Hospital. Their conclusion? Collagen formed by the body at sites
of inflammation plus cotton fibres from Price's underpants.

On 28 August 1995, television stations owned by Rupert Murdoch
ran what was purported to be an autopsy of a dead alien, shot on
16-millimetre film. Masked pathologists in vintage radiation-
protection suits (with rectangular glass windows to see out of) cut up
a large-eyed 12-fmgered figure and examined the internal organs.
While the film was sometimes out of focus, and the view of the
cadaver often blocked by the humans crowding around it, some
viewers found the effect chilling. The Times of London, also owned
by Murdoch, didn't know what to make of it, although it did quote
one pathologist who thought the autopsy performed with unseemly
and unrealistic haste (ideal, though, for television viewing). It was
said to have been shot in New Mexico in 1947 by a participant, now
in his eighties, who wished to remain anonymous. What appeared to
be the clincher was the announcement that the leader of the film (its
first few feet) contained coded information that Kodak, the manu-
facturer, dated to 1947. However, it turns out that the full film
magazine was not presented to Kodak, just the cut leader. For all we
know, the leader could have been cut from a 1947 newsreel,
abundantly archived in America, and the 'autopsy' staged and filmed
separately and recently. There's a dragon footprint all right - but a
fakable one. If this is a hoax, as I think likely, it requires not much
more cleverness than crop circles and the MJ-12 document.

In none of these stories is there anything strongly suggestive of
extraterrestrial origin. There is certainly no retrieval of cunning
machinery far beyond current technology. No abductee has
filched a page from the captain's logbook, or an examining

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instrument, or taken an authentic photograph of the interior of
the ship, or come back with detailed and verifiable scientific
information not hitherto available on Earth. Why not? These
failures must tell us something.

Since the middle of the twentieth century, we've been assured
by proponents of the extraterrestrial hypothesis that physical
evidence - not star maps remembered from years ago, not scars,
not disturbed soil, but real alien technology - was in hand. The
analysis would be released momentarily. These claims go back to
the earliest crashed saucer scam of Newton and GeBauer. Now
it's decades later and we're still waiting. Where are the articles
published in the refereed scientific literature, in the metallurgical
and ceramics journals, in publications of the Institute of Electrical
and Electronic Engineers, in Science or Nature?

Such a discovery would be momentous. If there were real
artefacts, physicists and chemists would be fighting for the privi-
lege of discovering that there are aliens among us who use, say,
unknown alloys, or materials of extraordinary tensile strength or
ductility or conductivity. The practical implications of such a
finding, never mind the confirmation of an alien invasion, would
be immense. Discoveries like this are what scientists live for.
Their absence must tell us something.

Keeping an open mind is a virtue - but, as the space engineer
James Oberg once said, not so open that your brains fall out. Of
course we must be willing to change our minds when warranted by
new evidence. But the evidence must be strong. Not all claims to
knowledge have equal merit. The standard of evidence in most of
the alien abduction cases is roughly what is found in cases of the
apparition of the Virgin Mary in medieval Spain.

The pioneering psychoanalyst, Carl Gustav Jung, had much
that was sensible to say on issues of this sort. He explicitly argued
that UFOs were a kind of projection of the unconscious mind. In a
related discussion of regression and what today is called 'channel-
ling', he wrote

One can very well . . . take it simply as a report of psycho-
logical facts or a continuous series of communications from

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the unconscious . . . They have this in common with dreams;
for dreams, too, are statements about the unconscious . . . The
present state of affairs gives us reason enough to wait quietly
until more impressive physical phenomena put in an appear-
ance. If, after making allowance for conscious and unconscious
falsification, self-deception, prejudice, etc., we should still find
something positive behind them, then the exact sciences will
surely conquer this field by experiment and verification, as has
happened in every other realm of human experience.

Of those who accept such testimony at face value, he remarked

These people are lacking not only in criticism but in the most
elementary knowledge of psychology. At bottom they do not
want to be taught any better, but merely to go on believing -
surely the naivest of presumptions in view of our human failings.

Perhaps some day there will be a UFO or alien abduction case that
is well attested, accompanied by compelling physical evidence,
and explicable only in terms of extraterrestrial visitation. It's hard
to think of a more important discovery. So far, though, there have
been no such cases, nothing that comes close. So far, the invisible
dragon has left no unfakable footprints.

Which, then, is more likely: that we're undergoing a massive
but generally overlooked invasion by alien sexual abusers, or that
people are experiencing some unfamiliar internal mental state
they do not understand? Admittedly, we're very ignorant both
about extraterrestrial beings, if any, and about human psychol-
ogy. But if these really were the only two alternatives, which one
would you pick?

And if the alien abduction accounts are mainly about brain
physiology, hallucinations, distorted memories of childhood, and
hoaxing, don't we have before us a matter of supreme importance,
touching on our limitations, the ease with which we can be misled
and manipulated, the fashioning of our beliefs, and perhaps even
the origins of our religions? There is genuine scientific paydirt in
UFOs and alien abductions - but it is, I think, of a distinctly
home-grown and terrestrial character.

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The City of Grief

. . . how alien, alas, are the streets of the city of grief.

Rainer Maria Rilke,
'The Tenth Elegy' (1923)

A short summary of the argument in the preceding seven
chapters appeared in Parade magazine on 7 March 1993. I
was struck by how many letters it evoked, how passionate were
the responses, and how much agony is associated with this strange
experience whatever its true explanation might be. Alien abduc-
tion accounts provide an unexpected window into the lives of
some of our fellow citizens. Some letter writers reasoned, some
asserted, some harangued, some were frankly perplexed, some
were deeply troubled.

The article was also widely misunderstood. A television talk-
show host, Geraldo Rivera, held up a copy of Parade and
announced I thought we were being visited. A Washington Post
video cassette reviewer quoted me as saying there's an abduction
every few seconds, missing the ironical tone and the following
sentence ('It's surprising more of the neighbours haven't
noticed'). My description (Chapter 6) of on rare occasions seem-
ing to hear the voices of my dead parents - what I described as 'a
lucid recollection' - were keynoted by Raymond Moody, in the
New Age Journal and in the Introduction of his book Reunions, as
evidence that we 'survive' death. Dr Moody has spent his life

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trying to find evidence of life after death. If my testimony is worth
quoting, it seems clear he hasn't found much. Many letter writers
concluded that since I had worked on the possibility of extrater-
restrial life, I must 'believe' in UFOs; or conversely that, if I was
sceptical about UFOs, I must embrace the absurd belief that
humans are the only intelligent beings in the Universe. There's
something about this subject unconducive to clear thinking.

Here, without further comment, is a representative sampling of
my mail on the subject:

• I wonder how some of our fellow animals may describe their
encounters with us. They see a large hovering object making a
terrible noise above them. They begin to run and feel a sharp
pain in their side. Suddenly they fall to the ground . . . Several
man-creatures approach them carrying strange-looking instru-
ments. They examine your sexual organs and teeth. They place
a net under you and then let it take you in the air with a strange
device. After all the examinations, they then clamp a strange
metal object on your ear. Then, just as suddenly as they had
appeared, they are gone. Eventually, muscle control returns,
and a poor disoriented creature staggers off into the forest, not
knowing [whether] what just transpired was a nightmare or a
reality.

• I was sexually abused as a child. In my recovery I have drawn
many 'space beings' and have felt many times I was being
overpowered, held down, and the sensation of having left my
body to float around the room. None of the abductee accounts
really come as a surprise to someone who has dealt with
childhood sexual abuse issues . . . Believe me, I would much
rather have blamed my abuse on a space alien than have to face
the truth about what happened to me with the adults I was
supposed to be able to trust. It's been driving me crazy to hear
some of my friends speak of their memories that imply they
have been abducted by aliens ... I keep saying to them that
this is the ultimate victim role in which we as adults have no
power when these little gray men come to us in our sleep! This
is not real. The ultimate victim role is the one between an
abusive parent and a victimized child.

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• I don't know if these people are some sort of demons, or if they
really don't exist. My daughter said she had sensors put in her
body when she was small. I don't know . . . We keep our doors
locked and bolted and it really scares me. I don't have the
money to send her to a good doctor, and she can't work on
account of all this . . . My daughter is hearing a voice on a tape.
These go out at night and take kids and sexually abuse them. If
you don't do as they say, someone in your family will be hurt.
Who in their right mind would harm little children? They know
everything that is said in the house . . . Somebody said long,
long ago somebody put a curse on our family. If somebody did,
how do you get the curse off? I know all this sounds strange and
bizarre, but believe me it's scary.

• How many human females who had the misfortune of being
raped had the foresight to take from their attacker an ID card,
a picture of the rapist, or anything else which could be used as
evidence as to an alleged rape?

• I for one will be sleeping with my Polaroid from now on, in
hopes that the next time I'm abducted I can provide the proof
needed . . . Why should it be up to the abductees to prove
what's happening?

• I am living proof of Carl Sagan's claim of the possibility that
alien abductions occur in the minds of people suffering from
sleep paralysis. They truly believe it's real.

• In AD 2001 Starships from the 33 planets of the Interplanetary
Confederation will land on earth carrying 33,000 Brothers!
They are extraterrestrial teachers and scientists who will help to
expand our understanding of interplanetary life, as our own
earth planet will become the 33rd member of the Confedera-
tion!

• This is a grotesquely challenging arena ... I studied UFOs for
over 20 years. Finally I became quite disenchanted by the cult
and the cult fringe groups.

• I am a 47-year-old grandmother who has been the victim of this
phenomena since early childhood. I do not - nor have I ever -
accepted it at face value. I do not - nor have I ever - claimed to
understand what it is ... I would gladly accept a diagnosis of
schizophrenia, or some other understood pathology, in

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exchange for this unknown . . . The lack of physical evidence
is, I fully agree, most frustrating for both victims and research-
ers. Unfortunately, the retrieval of such evidence is made
extremely difficult by the manner in which the victims are
abducted. Often I am removed either in my nightgown (which
is later removed) or already naked. This condition makes it
quite impossible to hide a camera ... I have awakened with
deep gashes, puncture wounds, scooped out tissue, eye dam-
age, bleeding from the nose and ears, burns, and finger marks
and bruises which persist for days after the event. I have had all
of these examined by qualified physicians but none have been
satisfactorily explained. I am not into self-mutilation; these are
not stigmata . . . Please be aware that the majority of abduct-
ees claim to have had no interest in UFOs previously (I am
one), have no history of childhood abuses (I am one), have no
desire for publicity or notoriety (I am one), and, in fact, have
gone to great lengths to avoid acknowledging any involvement
whatsoever, assuming he or she is experiencing a nervous
breakdown or other psychological disorder (I am one). Agreed,
there are many self-proclaimed abductees (and contactees) who
seek out publicity for monetary gain or to satisfy a need for
attention. I would be the last to deny these people exist. What I
do deny is that ALL abductees are imagining or falsifying these
events to satisfy their own personal agendas.

• UFOs don't exist. I think that requires an external energy
source, and this doesn't exist ... I have spoken with Jesus.

• The commentary on the Parade magazine is very destructive,
and it enjoys scaring society, I beg you to think more openly
because our intelligent beings from outer spaces do exist and
they are our creators ... I too was an abductee. To be honest,
these dear beings have done me more good than bad. They
have saved my life . . . The trouble with Earth beings is that
they want proof, proof, and proof!

• In the Bible it talks about terrestrial and celestial bodies. This is
not to say that God is out for sexual abuse on people or that
we're crazy.

• I have been strongly telepathic for twenty-seven years now. I
do not receive - I transmit . . . Waves are coming from outer

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space somewhere - beaming through my head and transmitting
thoughts, words, and images into the heads of anybody within
range . . . Images will pop into my head that / did not put there,
and vanish just as suddenly. Dreams are not dreams anymore -
they are more like Hollywood productions . . . They are smart
critters and they won't give up . . . Maybe all these little guys
want to do is communicate ... If I finally go psychotic from all
this pressure - or have another heart attack - there goes your
last sure evidence that there is life in space.

• I think I have found a plausible terrestrial scientific explanation
for numerous UFO reports. [The writer then discusses ball
lightning.] If you like my stuff, could you help me get it
published?

• Sagan refuses to take seriously the witnesses' reports of any-
thing that twentieth-century science can't explain.

• Now readers will feel free to treat abductees ... as if they are
victims of nothing more than an illusion. Abductees suffer the
same sort of trauma a rape victim endures, and to have their
experiences rejected by those closest to them is a second
victimization that leaves them without any support system.
Encounters with aliens is hard enough to cope with; victims
need support, not rationalizations.

• My friend Frankie wants me to bring back an ashtray or a
matchbook, but I think these visitors are probably much too
intelligent to smoke.

• My own feeling is that the alien abduction phenomena is little
more than a dreamlike sequence vicariously retrieved from
memory storage. There are no more little green men or flying
saucers than there are images of those things already stored in
our brains.

• When alleged scientists conspire to censor and intimidate those
who endeavor to offer new insightful hypotheses on conven-
tional theories . . . they no longer should be considered scien-
tists, but merely the insecure, self-serving impostors that they
apparently are ... In the same token, must we all still suppose
that J. Edgar Hoover was a fine FBI director, rather than the
homosexual tool of organized crime he was?

• Your conclusion that large numbers of people in this country,

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perhaps as many as five million, are all victims of an identical
mass hallucination is asinine.

• Thanks to the Supreme Court . . . America is now wide open
for the Eastern pagan religions, under the aegis of Satan and his
demons, so now we have four-foot gray beings kidnapping
Earthlings and performing all sorts of experiments on them,
and are being propagated by those who are educated beyond
their intelligence and should know better . . . Your question
[Are We Being Visited?'] is no problem for those who know
the word of God, and are born-again Christians, and are
looking for our Redeemer from Heaven, to rapture us out of
this world of sin, sickness, war, AIDS, crime, abortion, homo-
sexuality, New-Age-New-World-Order indoctrination, media
brainwashing, perversion and subversion in government, educa-
tion, business, finance, society, religion, etc. Those who reject the
Creator God of the Bible are bound to fall for the kind of fairy
tales which your article tries to propagate as being truth.

• If there is no reason to take the matter of alien visitation
seriously, why is it the most highly classified subject in the US
government?

• Perhaps some vastly older alien race, from a relatively metal-
deficient star system, is seeking to prolong its existence by
taking over a younger, better world and blending with its
inhabitants.

• If I were a betting man, I would give you odds that your
mailbox will overflow with stories such as I just related. I
suspect that the psychic [psyche] brings forth these demons and
angels, lights and circles as a part of our development. They are
part of our nature.

• Science has become the 'magic that works'. The UFOlogists are
heretics to be excommunicated or burned at the stake.

• [Several readers wrote to say that aliens were demons sent by
Satan, who is able to cloud our minds. One proposes that the
insidious Satanic purpose is to make us worried about an alien
invasion, so that when Jesus and his angels appear over
Jerusalem we will be frightened rather than glad.] I do hope
you will not dismiss me as another religious crackpot. I am
quite normal and well-known in my own little community.

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You, sir, are in a position to do one of two things: know about
the abductions and be covering them up, or feel that because
you have not been abducted (perhaps they are not interested in
you) they do not occur.

A treason suit [was filed] against the President and Congress of
the United States over a treaty made with aliens in the early
'40s, who had later shown themselves to be hostile . . . The
treaty agreed to protect the secrecy of the aliens in return for
some of their technology [stealth aircraft and fibre optics,
another correspondent reveals].

Some of these beings are capable of intercepting the spiritual
body when it is traveling.

I am having communication with an alien being. This communi-
cation started early in 1992. What else can I say?
The aliens can stay a step or two ahead of the thinking of
scientists, and know how to leave insufficient clues behind that
would satisfy the Sagan types, until society is better prepared
mentally to face up to it all . . . Perhaps you share the view that
what's going on with respect to UFOs and aliens, if deemed
real, would be too traumatic to think about. However . . .
they've shown themselves until back some 5,000-15,000 years
or more ago when they were here for extended periods,
spawning the god/goddess mythology of all cultures. The
bottom line is that in all that time they haven't taken over
Earth; they haven't subjected us or wiped us out.
Homo sapiens was genetically fashioned, created initially to be
substitute laborers and domestics for the SKY-LORDS
(DINGIRS/ELOHIM/ANUNNAKI).

The explosion that people saw was hydrogen fuel from a star
cruiser, the landing sight was to be Northern California . . .
The people on that star cruiser looked like Mr Spock from the
'Star Trek' TV series.

Be the reports from the fifteenth century or the twentieth, a
common thread ties the reports. Individuals who have expe-
rienced sexual trauma have a great deal of difficulty under-
standing and coping with the trauma. The terms used to
describe the [resulting] hallucinations can be incoherent and
incomprehensible.

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We find we are not as intelligent as we thought although we are
still stiff-necked and our greatest sin is our pride. And we do
not even know we are being led to Armageddon. The star
pin-pointed a single shed, moved across the sky leading wise-
men to that shed, frightened shepherds with the words fear not.
Its spotlight was Ezekiel's glory of God, Paul's light that
temporarily blinded him ... It was the ship in which little men
took off old Rip, the little men called brownies, fairies, elves,
these 'creations' of creators given specific duties . . . The God
People are not yet ready to make themselves known to us.
First, Armageddon, then, after we KNOW, we can go it alone.
When we are humbled, when we do not shoot them down, God
will return.

The answer to these aliens from outer-space is simple. It comes
from man. Man using drugs on people. In mental institutions all
over the country, there are people who have no control over
their emotions and behaviour. To control these people, they
are given a variety of antipsychotic drugs . . . If you have been
drugged often . . . you will begin to have what is called
'bleedthroughs'. This will be flash images popping into your
mind of strange-looking people coming up to your face. This
will begin your search for the answer of what the aliens were
doing to you. You will be one of the thousands of UFO
abductees. People will call you crazy. The reason for the
strange creatures you are seeing is because Thorazine distorts
the vision of your subconscious mind . . . The writer was
laughed at, ridiculed, had his life threatened [because of
presenting these ideas].

Hypnosis prepares the mind for the invasion of demons, devils,
and little gray men. God wants us to be clothed and in our right
minds . . . Anything your 'little gray men' can do, Christ can
do better!

I hope that I never feel so superior that I cannot acknowledge
that Creation is not limited to myself, but encompasses the
Universe and all its entities.

In 1977 an heavenly body spoke to me about an injury to my
head that happened in 1968.

[A letter from a man who had twenty-four separate encounters

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with] a silent hovering saucer-shaped vehicle [and who has in
consequence] experienced an ongoing development and ampli-
fication of such mental functions as clairvoyance, telepathy,
and the challenging [channelling] of universal life energy for the
purpose of healing.

Over the years I have seen and talked to 'ghosts', been visited
(though not yet abducted) by aliens, seen three-dimensional
heads floating by my bed, heard knocks on my door . . . These
experiences seemed as real as life. I have never thought of these
experiences as anything more than what they certainly are: my
mind playing tricks on itself*

A hallucination might account for 99%, but can it ever account
for 100%?

UFOs are ... a subject of deep fantasy which has no FAC-
TUAL BASIS WHATSOEVER. I pray you won't lend your
credence to a hoax.

Dr Sagan served on the Air Force committee that evaluated
government investigations of UFOs, and yet he wants us to
believe that there's no substantial proof that UFOs exist. Please
explain why the government needed to be evaluated.
I'm going to lobby my Representative to try to cancel funds for
this program of listening for alien signals from space, because it
would be a waste of money. They're already among us.
The government spends millions of tax dollars for researching
UFOs. The SETI project (search for extraterrestrial intelli-
gence) would be a waste of money if the government truly
believed UFOs were non-existent. I am personally excited
about the SETI project because it shows that we're moving in
the right direction; towards communication with aliens, rather
than being an unwilling observer.

The succubi, which I identified more as astral rape, occurred
from 78-'92. It was hard on a moral and seriously practicing
Catholic, demoralizing, dehumanizing, and quite literally had
me worried by the physical aftermath of disease effects.
The space people are coming! They hope to remove whom they
can, especially children who are the 'seedlings' of the next

From a letter received by The Skeptical Inquirer; courtesy, Kendrick Frazier.

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humanity generation along with their cooperating parents,
grandparents and other adults, to safety before the upcoming
major sunspot/planetary peak, which is just over the horizon.
The Space Ship is in sight every night and close in to assist us
when the Major Solar Flares do, before turbulence starts in the
atmosphere. The Polar Shift is due now as it moves to its new
position for the Aquarian Age . . . [The authors also inform
me that they are] working with the Ashtar Command, where
Jesus Christ meets with those aboard for instructions. Many
dignitaries are present, including archangels Michael and
Gabriel.

• I have extensive experience in therapeutic energy work, which
involves removing grid patterns, negative memory cords, and
alien implants from human bodies and their surrounding energy
fields. My work is primarily utilized as an adjunctive aide to
psychotherapy. My clients range from businessmen, home-
makers, professional artists, therapists, and children . . . The
alien energy is very fluid, both within the body and after it is
removed, and must be contained as soon as possible. The
energy grids are most often locked around the heart or in a
triangular formation across the shoulders.

• I don't know how, after such an experience, I could have just
turned over and gone back to sleep.

• I believe in happy endings. I always have. Once you have seen a
figure as tall as the room - with golden hair, and shining like a
lighted Christmas tree, lifting up the little child beside us, how
could you not? I understood the message the figure was
relaying - to the little child - and it was me. We had always
talked together. How else could life be bearable - in a place
like this? . . . Unfamiliar mental states? You put your finger
right on it.

• Who is really in charge of this planet?

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The human understanding is no dry light, but receives infusion
from the will and affections; whence proceed sciences which
may be called 'sciences as one would'. For what a man had
rather were true he more readily believes. Therefore he rejects
difficult things from impatience of research; sober things,
because they narrow hope; the deeper things of nature, from
superstition; the light of experience, from arrogance and pride;
things not commonly believed, out of deference to the opinion
of the vulgar. Numberless in short are the ways, and
sometimes imperceptible, in which the affections colour and
infect the understanding.

Francis Bacon,
Novum Organon (1620)

My parents died years ago. I was very close to them. I still miss
them terribly. I know I always will. I long to believe that
their essence, their personalities, what I loved so much about
them, are - really and truly - still in existence somewhere. I
wouldn't ask very much, just five or ten minutes a year, say, to tell
them about their grandchildren, to catch them up on the latest
news, to remind them that I love them. There's a part of me - no
matter how childish it sounds - that wonders how they are. 'Is
everything all right?' I want to ask. The last words I found myself
saying to my father, at the moment of his death, were 'Take care'.

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Sometimes I dream that I'm talking to my parents, and sud-
denly - still immersed in the dreamwork - I'm seized by the
overpowering realization that they didn't really die, that it's all
been some kind of horrible mistake. Why, here they are, alive and
well, my father making wry jokes, my mother earnestly advising
me to wear a muffler because the weather is chilly. When I wake
up I go through an abbreviated process of mourning all over
again. Plainly, there's something within me that's ready to believe
in life after death. And it's not the least bit interested in whether
there's any sober evidence for it.

So I don't guffaw at the woman who visits her husband's grave
and chats him up every now and then, maybe on the anniversary
of his death. It's not hard to understand. And if I have difficulties
with the ontological status of who she's talking to, that's all right.
That's not what this is about. This is about humans being human.
More than a third of American adults believe that on some level
they've made contact with the dead. The number seems to have
jumped by 15 per cent between 1977 and 1988. A quarter of
Americans believe in reincarnation.

But that doesn't mean I'd be willing to accept the pretensions of
a 'medium', who claims to channel the spirits of the dear
departed, when I'm aware the practice is rife with fraud. I know
how much I want to believe that my parents have just abandoned
the husks of their bodies, like insects or snakes moulting, and
gone somewhere else. I understand that those very feelings might
make me easy prey even for an unclever con, or for normal people
unfamiliar with their unconscious minds, or for those suffering
from a dissociative psychiatric disorder. Reluctantly, I rouse some
reserves of scepticism.

How is it, I ask myself, that channellers never give us verifiable
information otherwise unavailable? Why does Alexander the
Great never tell us about the exact location of his tomb, Fermat
about his Last Theorem, James Wilkes Booth about the Lincoln
assassination conspiracy, Hermann Goering about the Reichstag
fire? Why don't Sophocles, Democritus and Aristarchus dictate
their lost books? Don't they wish future generations to have
access to their masterpieces?

If some good evidence for life after death were announced, I'd

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be eager to examine it; but it would have to be real, scientific data,
not mere anecdote. As with the face on Mars and alien abduc-
tions, better the hard truth, I say, than the comforting fantasy.
And in the final tolling it often turns out that the facts are more
comforting than the fantasy.

The fundamental premise of 'channelling', spiritualism, and
other forms of necromancy is that when we die we don't. Not
exactly. Some thinking, feeling, and remembering part of us
continues. That whatever-it-is - a soul or spirit, neither matter nor
energy, but something else - can, we are told, re-enter the bodies
of human and other beings in the future, and so death loses much
of its sting. What's more, we have an opportunity, if the spiritual-
ist or channelling contentions are true, to make contact with loved
ones who have died.

J.Z. Knight of the State of Washington claims to be in touch
with a 35,000-year-old somebody called 'Ramtha'. He speaks
English very well, using Knight's tongue, lips and vocal cords,
producing what sounds to me to be an accent from the Indian Raj.
Since most people know how to talk, and many - from children or
professional actors - have a repertoire of voices at their command,
the simplest hypothesis is that Ms Knight makes 'Ramtha' speak
all by herself, and that she has no contact with disembodied
entities from the Pleistocene Ice Age. If there's evidence to the
contrary, I'd love to hear it. It would be considerably more
impressive if Ramtha could speak by himself, without the assist-
ance of Ms Knight's mouth. Failing that, how might we test the
claim? (The actress Shirley MacLaine attests that Ramtha was her
brother in Atlantis, but that's another story.)

Suppose Ramtha were available for questioning. Could we
verify whether he is who he says he is? How does he know that he
lived 35,000 years ago, even approximately? What calendar does
he employ? Who is keeping track of the intervening millennia?
Thirty-five thousand plus or minus what? What were things like
35,000 years ago? Either Ramtha really is 35,000 years old, in
which case we discover something about that period, or he's a
phoney and he'll (or rather she'll) slip up.

Where did Ramtha live? (I know he speaks English with an
Indian accent, but where 35,000 years ago did they do that?) What

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THE DEMON-HAUNTED WORLD

was the climate? What did Ramtha eat? (Archaeologists know
something about what people ate back then.) What were the
indigenous languages and social structure? Who else did Ramtha
live with - wife, wives, children, grandchildren? What was the life
cycle, the infant mortality rate, the life expectancy? Did they have
birth control? What clothes did they wear? How were the clothes
manufactured? What were the most dangerous predators? Hunt-
ing and fishing implements and strategies? Weapons? Endemic
sexism? Xenophobia and ethnocentrism? And if Ramtha came
from the 'high civilization' of Atlantis, where are the linguistic,
technological, historical and other details? What was their writing
like? Tell us. Instead, all we are offered are banal homilies.

Here, to take another example, is a set of information chan-
nelled not from an ancient dead person, but from unknown
non-human entities who make crop circles, as recorded by the
journalist Jim Schnabel:

We are so anxious at this sinful nation spreading lies about us.
We do not come in machines, we do not land on your earth in
machines . . . We come like the wind. We are Life Force.
Life Force from the ground . . . Come here . . . We are but a
breath away ... a breath away ... we are not a million
miles away ... a Life Force that is larger than the energies in
your body. But we meet at a higher level of life . . . We need
no name. We are parallel to your world, alongside your
world . . . The walls are broken. Two men will rise from the
past . . . the great bear . . . the world will be at peace.

People pay attention to these puerile marvels mainly because they
promise something like old-time religion, but especially life after
death, even life eternal.

A very different prospect for something like eternal life was
once proposed by the versatile British scientist J.B.S. Haldane,
who was, among many other things, one of the founders of
population genetics. Haldane imagined a far future when the stars
have darkened and space is mainly filled with a cold, thin gas.
Nevertheless, if we wait long enough statistical fluctuations in the
density of this gas will occur. Over immense periods of time the

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The Fine Art of Baloney Detection

fluctuations will be sufficient to reconstitute a Universe something
like our own. If the Universe is infinitely old, there will be an
infinite number of such reconstitutions, Haldane pointed out.

So in an infinitely old universe with an infinite number of
appearances of galaxies, stars, planets and life, an identical Earth
must reappear on which you and all your loved ones will be
reunited. I'll be able to see my parents again and introduce them
to the grandchildren they never knew. And all this will happen not
once, but an infinite number of times.

But in this reflection I have underestimated what infinity
means. In Haldane's picture, there will be universes, indeed an
infinite number of them, in which our brains will have full
recollection of many previous rounds. Satisfaction is at hand -
tempered, though, by the thought of all those other universes
which will also come into existence (again, not once but an infinite
number of times) with tragedies and horrors vastly outstripping
anything I've experienced this turn.

The Consolation of Haldane depends, though, on what kind of
universe we live in, and maybe on such arcana as whether there's
enough matter eventually to reverse the expansion of the uni-
verse, and the character of vacuum fluctuations. Those with a
deep longing for life after death might, it seems, devote them-
selves to cosmology, quantum gravity, elementary particle phys-
ics, and, especially, transfinite arithmetic.

Clement of Alexandria, a Father of the early Church, in his
Exhortations to the Greeks (written around the year 190) dis-
missed pagan beliefs in words that might today seem a little ironic:

Far indeed are we from allowing grown men to listen to such
tales. Even to our own children, when they are crying their
heart out, as the saying goes, we are not in the habit of telling
fabulous stories to soothe them.

In our time we have less severe standards. We tell children about
Santa Claus, the Easter Bunny and the Tooth Fairy for reasons we
think emotionally sound, but then disabuse them of these myths
before they're grown. Why retract? Because their well-being as

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adults depends on them knowing the world as it really is. We worry,
and for good reason, about adults who still believe in Santa Claus.

On doctrinaire religions, 'Men dare not avow, even to their own
hearts', wrote the philosopher David Hume,

the doubts which they entertain on such subjects. They make
a merit of implicit faith; and disguise to themselves their real
infidelity, by the strongest asseverations and the most posi-
tive bigotry.

This infidelity has profound moral consequences, as the American
revolutionary Tom Paine wrote in The Age of Reason:

Infidelity does not consist in believing, or in disbelieving; it
consists in professing to believe what one does not believe. It
is impossible to calculate the moral mischief, if I may so
express it, that mental lying has produced in society. When
man has so far corrupted and prostituted the chastity of his
mind, as to subscribe his professional belief to things he does
not believe, he has prepared himself for the commission of
every other crime.

T.H. Huxley's formulation was

The foundation of morality is to . . . give up pretending to
believe that for which there is no evidence, and repeating
unintelligible propositions about things beyond the possibili-
ties of knowledge.

Clement, Hume, Paine and Huxley were all talking about reli-
gion. But much of what they wrote has more general applications
- for example to the pervasive background importunings of our
commercial civilization: there is a class of aspirin commercials in
which actors pretending to be doctors reveal the competing
product to have only so much of the painkilling ingredient that
doctors recommend most - they don't tell you what the mysterious
ingredient is. Whereas their product has a dramatically larger
amount (1.2 to 2 times more per tablet). So buy their product. But

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The Fine Art of Baloney Detection

why not just take two of the competing tablets? Or consider the
analgesic that works better than the 'regular-strength' product of
the competition. Why not then take the 'extra-strength' competitive
product? And of course they do not tell us of the more than a
thousand deaths each year in the United States from the use of
aspirin, or the apparent 5,000 annual cases of kidney failure from
the use of acetaminophen, of which the best-selling brand is
Tylenol. (This, however, may represent a case of correlation without
causation.) Or who cares which breakfast cereal has more vitamins
when we can take a vitamin pill with breakfast? Likewise, why
should it matter whether an antacid contains calcium if the calcium
is for nutrition and irrelevant for gastritis? Commercial culture is
full of similar misdirections and evasions at the expense of the
consumer. You're not supposed to ask. Don't think. Buy.

Paid product endorsements, especially by real or purported
experts, constitute a steady rainfall of deception. They betray
contempt for the intelligence of their customers. They introduce an
insidious corruption of popular attitudes about scientific objectiv-
ity. Today there are even commercials in which real scientists, some
of considerable distinction, shill for corporations. They teach that
scientists too will lie for money. As Tom Paine warned, inuring us to
lies lays the groundwork for many other evils.

I have in front of me as I write the programme of one of the
annual Whole Life Expos, New Age expositions held in San
Francisco. Typically, tens of thousands of people attend. Highly
questionable experts tout highly questionable products. Here are
some of the presentations: 'How Trapped Blood Proteins Produce
Pain and Suffering'. 'Crystals, Are They Talismans or Stones?' (I
have an opinion myself.) It continues: As a crystal focuses sound
and light waves for radio and television' - this is a vapid misunder-
standing of how radio and television work - 'so may it amplify
spiritual vibrations for the attuned human'. Or here's one: 'Return
of the Goddess, a Presentational Ritual'. Another: 'Synchronicity,
the Recognition Experience'. That one is given by 'Brother
Charles'. Or, on the next page, 'You, Saint-Germain, and Healing
Through the Violet Flame'. It goes on and on, with plenty of ads
about 'opportunities' - running the short gamut from the dubious
to the spurious - that are available at the Whole Life Expo.

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Distraught cancer victims make pilgrimages to the Philippines,
where 'psychic surgeons', having palmed bits of chicken liver or
goat heart, pretend to reach into the patient's innards and
withdraw the diseased tissue, which is then triumphantly dis-
played. Leaders of western democracies regularly consult astrolo-
gers and mystics before making decisions of state. Under public
pressure for results, police with an unsolved murder or a missing
body on their hands consult ESP 'experts' (who never guess better
than expected by common sense, but the police, the ESPers say,
keep calling). A clairvoyance gap with adversary nations is
announced, and the Central Intelligence Agency, under Congres-
sional prodding, spends tax money to find out whether submarines
in the ocean depths can be located by thinking hard at them. A
'psychic', using pendulums over maps and dowsing rods in air-
planes, purports to find new mineral deposits; an Australian
mining company pays him top dollars up front, none of it
returnable in the event of failure, and a share in the exploitation
of ores in the event of success. Nothing is discovered. Statues of
Jesus or murals of Mary are spotted with moisture, and thousands
of kind-hearted people convince themselves that they have wit-
nessed a miracle.

These are all cases of proved or presumptive baloney. A
deception arises, sometimes innocently but collaboratively, some-
times with cynical premeditation. Usually the victim is caught up
in a powerful emotion - wonder, fear, greed, grief. Credulous
acceptance of baloney can cost you money; that's what P.T.
Barnum meant when he said, 'There's a sucker born every
minute'. But it can be much more dangerous than that, and when
governments and societies lose the capacity for critical thinking,
the results can be catastrophic, however sympathetic we may be to
those who have bought the baloney.

In science we may start with experimental results, data, obser-
vations, measurements, 'facts'. We invent, if we can, a rich array
of possible explanations and systematically confront each explana-
tion with the facts. In the course of their training, scientists are
equipped with a baloney detection kit. The kit is brought out as a
matter of course whenever new ideas are offered for considera-
tion. If the new idea survives examination by the tools in our kit,

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The Fine Art of Baloney Detection

we grant it warm, although tentative, acceptance. If you're so
inclined, if you don't want to buy baloney even when it's
reassuring to do so, there are precautions that can be taken;
there's a tried-and-true, consumer-tested method.

What's in the kit? Tools for sceptical thinking.

What sceptical thinking boils down to is the means to construct,
and to understand, a reasoned argument and, especially impor-
tant, to recognize a fallacious or fraudulent argument. The
question is not whether we like the conclusion that emerges out of
a train of reasoning, but whether the conclusion follows from the
premises or starting point and whether that premise is true.

Among the tools:

• Wherever possible there must be independent confirmation of
the 'facts'.

• Encourage substantive debate on the evidence by knowledge-
able proponents of all points of view.

• Arguments from authority carry little weight - 'authorities'
have made mistakes in the past. They will do so again in the
future. Perhaps a better way to say it is that in science there are
no authorities; at most, there are experts.

• Spin more than one hypothesis. If there's something to be
explained, think of all the different ways in which it could be
explained. Then think of tests by which you might systemati-
cally disprove each of the alternatives. What survives, the
hypothesis that resists disproof in this Darwinian selection
among 'multiple working hypotheses', has a much better
chance of being the right answer than if you had simply run with
the first idea that caught your fancy.*

• Try not to get overly attached to a hypothesis just because it's
yours. It's only a way-station in the pursuit of knowledge. Ask
yourself why you like the idea. Compare it fairly with the

• This is a problem that affects jury trials. Retrospective studies show that some
jurors make up their minds very early - perhaps during opening arguments -
and then retain the evidence that seems to support their initial impressions and
reject the contrary evidence. The method of alternative working hypotheses is
not running in their heads.

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THE DEMON-HAUNTED WORLD

alternatives. See if you can find reasons for rejecting it. If you
don't, others will.

• Quantify. If whatever it is you're explaining has some measure,
some numerical quantity attached to it, you'll be much better
able to discriminate among competing hypotheses. What is
vague and qualitative is open to many explanations. Of course
there are truths to be sought in the many qualitative issues we
are obliged to confront, but finding them is more challenging.

• If there's a chain of argument, every link in the chain must work
(including the premise) - not just most of them.

• Occam's Razor. This convenient rule-of-thumb urges us when
faced with two hypotheses that explain the data equally well to
choose the simpler.

• Always ask whether the hypothesis can be, at least in principle,
falsified. Propositions that are untestable, unfalsifiable are not
worth much. Consider the grand idea that our Universe and
everything in it is just an elementary particle - an electron, say
- in a much bigger Cosmos. But if we can never acquire
information from outside our Universe, is not the idea incapa-
ble of disproof? You must be able to check assertions out.
Inveterate sceptics must be given the chance to follow your
reasoning, to duplicate your experiments and see if they get the
same result.

The reliance on carefully designed and controlled experiments is
key, as I tried to stress earlier. We will not learn much from mere
contemplation. It is tempting to rest content with the first
candidate explanation we can think of. One is much better than
none. But what happens if we can invent several? How do we
decide among them? We don't. We let experiment do it. Francis
Bacon provided a classic reason:

Argumentation cannot suffice for the discovery of new work,
since the subtlety of Nature is greater many times than the
subtlety of argument.

Control experiments are essential. If, for example, a new medi-
cine is alleged to cure a disease 20 per cent of the time, we must

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The Fine Art of Baloney Detection

make sure that a control population, taking a dummy sugar pill
which as far as the subjects know might be the new drug, does not
also experience spontaneous remission of the disease 20 per cent
of the time.

Variables must be separated. Suppose you're seasick, and given
both an acupressure bracelet and 50 milligrams of meclizine. You
find the unpleasantness vanishes. What did it - the bracelet or the
pill? You can tell only if you take the one without the other next
time you're seasick. Now imagine that you're not so dedicated to
science as to be willing to be seasick. Then you won't separate the
variables. You'll take both remedies again. You've achieved the
desired practical result; further knowledge, you might say, is not
worth the discomfort of attaining it.

Often the experiment must be done 'double-blind', so that
those hoping for a certain finding are not in the potentially
compromising position of evaluating the results. In testing a
new medicine, for example, you might want the physicians who
determine which patients' symptoms are relieved not to know
which patients have been given the new drug. The knowledge
might influence their decision, even if only unconsciously.
Instead the list of those who experienced remission of symp-
toms can be compared with the list of those who got the new
drug, each independently ascertained. Then you can determine
what correlation exists. Or in conducting a police line-up or
photo identification, the officer in charge should not know who
the prime suspect is, so as not consciously or unconsciously to
influence the witness.

In addition to teaching us what to do when evaluating a claim to
knowledge, any good baloney detection kit must also teach us
what not to do. It helps us recognize the most common and
perilous fallacies of logic and rhetoric. Many good examples can
be found in religion and politics, because their practitioners are so
often obliged to justify two contradictory propositions. Among
these fallacies are:

• Ad hominem - Latin for 'to the man', attacking the arguer and
not the argument (e.g., the Reverend Dr Smith is a known

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Biblical fundamentalist, so her objections to evolution need not
be taken seriously).

• Argument from authority (e.g., President Richard Nixon
should be re-elected because he has a secret plan to end the war
in Southeast Asia - but because it was secret, there was no way
for the electorate to evaluate it on its merits; the argument
amounted to trusting him because he was President: a mistake,
as it turned out).

• Argument from adverse consequences (e.g., a God meting out
punishment and reward must exist, because if He didn't, society
would be much more lawless and dangerous - perhaps even
ungovernable.* Or: the defendant in a widely publicized murder
trial must be found guilty; otherwise, it will be an encouragement

for other men to murder their wives).

• Appeal to ignorance - the claim that whatever has not been
proved false must be true, and vice versa (e.g., there is no
compelling evidence that UFOs are not visiting the Earth;
therefore UFOs exist - and there is intelligent life elsewhere in the
Universe. Or: there may be seventy kazillion other worlds, but
not one is known to have the moral advancement of the Earth, so
we're still central to the Universe). This impatience with ambigu-
ity can be criticized in the phrase: absence of evidence is not
evidence of absence.

• Special pleading, often to rescue a proposition in deep rhetori-
cal trouble (e.g., how can a merciful God condemn future
generations to unending torment because, against orders, one
woman induced one man to eat an apple? Special plead: you
don't understand the subtle Doctrine of Free Will. Or: how can
there be an equally godlike Father, Son and Holy Ghost in the
same Person? Special plead: you don't understand the Divine
Mystery of the Trinity. Or: how could God permit the followers
of Judaism, Christianity and Islam - each in their own way

• A more cynical formulation by the Roman historian Polybius: Since the masses
of the people are inconstant, full of unruly desires, passionate, and reckless of
consequences, they must be filled with fears to keep them in order. The
ancients did well, therefore, to invent gods, and the belief in punishment after
death.

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The Fine Art of Baloney Detection

enjoined to heroic measures of loving kindness and compassion - to
have perpetrated so much cruelty for so long? Special plead: you
don't understand Free Will again. And anyway, God moves in
mysterious ways).

• Begging the question, also called assuming the answer (e.g., we
must institute the death penalty to discourage violent crime. But
does the violent crime rate in fact fall when the death penalty is
imposed? Or: the stock market fell yesterday because of a
technical adjustment and profit-taking by investors. But is there
any independent evidence for the causal role of 'adjustment*
and profit-taking; have we learned anything at all from this
purported explanation?).

• Observational selection, also called the enumeration of favourable
circumstances, or as the philosopher Francis Bacon described it,
counting the hits and forgetting the misses* (e.g., a state boasts of
the Presidents it has produced, but is silent on its serial killers).

• Statistics of small numbers - a close relative of observational
selection (e.g., 'they say 1 out of 5 people is Chinese. How is this
possible? I know hundreds of people, and none of them is Chinese.

Yours truly. ' Or. 'I've thrown three sevens in a row. Tonight I can't
lose. ').

• My favourite example is this story, told about the Italian physicist Enrico Fermi,
newly arrived on American shores, enlisted in the Manhattan nuclear weapons
project, and brought face-to-face in the midst of World War Two with US flag
officers:

So-and-so is a great general, he was told.

'What is the definition of a great general?' Fermi characteristically asked.
I guess it's a general who's won many consecutive battles.'
'How many?'

After some back and forth, they settled on five.

'What fraction of American generals are great?'

After some more back and forth, they settled on a few per cent.

But imagine, Fermi rejoined, that there is no such thing as a great general, that
all armies are equally matched, and that winning a battle is purely a matter of
chance. Then the chance of winning one battle is one out of two, or 1/2; two
battles 1/4, three 1/8, four 1/16, and five consecutive battles 1/32, which is about
three per cent. You would expect a few per cent of American generals to win five
consecutive battles, purely by chance. Now, has any of them won ten consecutive
battles...?

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• Misunderstanding of the nature of statistics (e.g., President
Dwight Eisenhower expressing astonishment and alarm on
discovering that fully half of all Americans have below average
intelligence).

• Inconsistency (e.g., prudently plan for the worst of which a
potential military adversary is capable, but thriftily ignore scien-
tific projections on environmental dangers because they're not
'proved'. Or: attribute the declining life expectancy in the former
Soviet Union to the failures of communism many years ago, but
never attribute the high infant mortality rate in the United States
(now highest in the major industrial nations) to the failures of
capitalism. Or: consider it reasonable for the Universe to
continue to exist forever into the future, but judge absurd the
possibility that it has infinite duration into the past).

• Non sequitur - Latin for 'it doesn't follow' (e.g., our nation will
prevail because God is great. But nearly every nation pretends
this to be true; the German formulation was 'Gott mit uns').
Often those falling into the non sequitur fallacy have simply
failed to recognize alternative possibilities.

• Post hoc, ergo propter hoc - Latin for 'it happened after, so it
was caused by' (e.g., Jamie Cardinal Sin, Archbishop of
Manila: 'I know of... a 26-year-old who looks 60 because she
takes [contraceptive] pills.' Or: before women got the vote, there
were no nuclear weapons).

• Meaningless question (e.g., What happens when an irresistible
force meets an immovable object? But if there is such a thing as

an irresistible force there can be no immovable objects, and
vice versa).

• Excluded middle, or false dichotomy - considering only the two
extremes in a continuum of intermediate possibilities (e.g.,
'sure, take his side; my husband's perfect; I'm always wrong. '
Or: 'either you love your country or you hate it' Or: 'if you're
not part of the solution, you're part of the problem').

• Short-term v. long-term - a subset of the excluded middle, but
so important I've pulled it out for special attention (e.g., we
can't afford programmes to feed malnourished children and
educate preschool kids. We need to urgently deal with crime on
the streets. Or: why explore space or pursue fundamental science

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The Fine Art of Baloney Detection

when we have so huge a budget deficit?).

• Slippery slope, related to excluded middle (e.g., if we allow
abortion in the first weeks of pregnancy, it will be impossible to
prevent the killing of a full-term infant. Or, conversely: if the
state prohibits abortion even in the ninth month, it will soon be
telling us what to do with our bodies around the time of
conception).

• Confusion of correlation and causation (e.g., a survey shows
that more college graduates are homosexual than those with
lesser education; therefore education makes people gay. Or:
Andean earthquakes are correlated with closest approaches of
the planet Uranus; therefore - despite the absence of any such
correlation for the nearer, more massive planet Jupiter - the
latter causes the former. *

• Straw man - caricaturing a position to make it easier to attack
(e.g., scientists suppose that living things simply fell together by
chance - a formulation that wilfully ignores the central Darwin-
ian insight, that Nature ratchets up by saving what works and
discarding what doesn't. Or - this is also a short-term/long-term
fallacy - environmentalists care more for snail darters and
spotted owls than they do for people).

• Suppressed evidence, or half-truths (e.g., an amazingly accurate
and widely quoted 'prophecy' of the assassination attempt on
President Reagan is shown on television; but - an important detail
- was it recorded before or after the event? Or: these government
abuses demand revolution, even if you can't make an omelette
without breaking some eggs. Yes, but is this likely to be a
revolution in which far more people are killed than under the

• Or: children who watch violent TV programmes tend to be more violent when
they grow up. But did the TV cause the violence, or do violent children
preferentially enjoy watching violent programmes? Very likely both are true.
Commercial defenders of TV violence argue that anyone can distinguish
between television and reality. But Saturday morning children's programmes
now average 25 acts of violence per hour. At the very least this desensitizes
young children to aggression and random cruelty. And if impressionable adults
can have false memories implanted in their brains, what are we implanting in
our children when we expose them to some 100,000 acts of violence before they
graduate from elementary school?

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previous regime? What does the experience of other revolutions
suggest? Are all possible revolutions against oppressive regimes
desirable and in the interests of the people?).
• Weasel words (e.g., the separation of powers of the US
Constitution specifies that the United States may not conduct a
war without a declaration by Congress. On the other hand,
Presidents are given control of foreign policy and the conduct
of wars, which are potentially powerful tools for getting them-
selves re-elected. Presidents of either political party may there-
fore be tempted to arrange wars while waving the flag and
calling the wars something else - 'police actions', 'armed
incursions', 'protective reaction strikes', 'pacification', 'safe-
guarding American interests', and a wide variety of 'opera-
tions', such as 'Operation Just Cause'. Euphemisms for war are
one of a broad class of reinventions of language for political
purposes. Talleyrand said, An important art of politicians is to
find new names for institutions which under old names have
become odious to the public').

Knowing the existence of such logical and rhetorical fallacies
rounds out our toolkit. Like all tools, the baloney detection kit
can be misused, applied out of context, or even employed as a rote
alternative to thinking. But applied judiciously, it can make all the
difference in the world, not least in evaluating our own arguments
before we present them to others.

The American tobacco industry grosses some $50 billion per year.
There is a statistical correlation between smoking and cancer, the
tobacco industry admits, but not, they say, a causal relation. A
logical fallacy, they imply, is being committed. What might this
mean? Maybe people with hereditary propensities for cancer also
have hereditary propensities to take addictive drugs - so cancer
and smoking might be correlated, but the cancer would not be
caused by the smoking. Increasingly far-fetched connections of
this sort can be contrived. This is exactly one of the reasons
science insists on control experiments.

Suppose you paint the backs of large numbers of mice with
cigarette tar, and also follow the health of large numbers of nearly

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The Fine Art of Baloney Detection

identical mice that have not been painted. If the former get
cancer and the latter do not, you can be pretty sure that the
correlation is causal. Inhale tobacco smoke, and the chance of
getting cancer goes up; don't inhale, and the rate stays at the
background level. Likewise for emphysema, bronchitis and
cardiovascular diseases.

When the first work was published in the scientific literature in
1953 showing that the substances in cigarette smoke when painted
on the backs of rodents produce malignancies, the response of the
six major tobacco companies was to initiate a public relations
campaign to impugn the research, sponsored by the Sloan Ketter-
ing Foundation. This is similar to what the Du Pont Corporation
did when the first research was published in 1974 showing that
their Freon product attacks the protective ozone layer. There are
many other examples.

You might think that before they denounce unwelcome
research findings, major corporations would devote their consid-
erable resources to checking out the safety of the products they
propose to manufacture. And if they missed something, if inde-
pendent scientists suggest a hazard, why would the companies
protest? Would they rather kill people than lose profits? If, in an
uncertain world, an error must be made, shouldn't it be biased
toward protecting customers and the public? And, incidentally,
what do these cases say about the ability of the free enterprise
system to police itself? Aren't these instances where government
intrusion is in the public interest?

A 1971 internal report of the Brown and Williamson Tobacco
Corporation lists as a corporate objective 'to set aside in the minds
of millions the false conviction that cigarette smoking causes lung
cancer and other diseases; a conviction based on fanatical assump-
tions, fallacious rumours, unsupported claims and the unscientific
statements and conjectures of publicity-seeking opportunists'.
They complain of

the incredible, unprecedented and nefarious attack against
the cigarette, constituting the greatest libel and slander
ever perpetrated against any product in the history of free
enterprise; a criminal libel of such major proportions and

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implications that one wonders how such a crusade of
calumny can be reconciled under the Constitution can be so
flouted and violated [sic].

This rhetoric is only slightly more inflamed than what the tobacco
industry has from time to time uttered for public consumption.

There are many brands of cigarettes that advertise low 'tar' (ten
milligrams or less per cigarette). Why is this a virtue? Because it is
the refractory tars in which polycyclic aromatic hydrocarbons and
some other carcinogens are concentrated. Aren't the low tar ads a
tacit admission by the tobacco companies that cigarettes indeed
cause cancer?

Healthy Buildings International is a for-profit organization,
recipient of millions of dollars over the years from the tobacco
industry. It performs research on second-hand smoke, and testi-
fies for the tobacco companies. In 1994, three of its technicians
complained that senior executives had faked data on inhalable
cigarette particles in the air. In every case, the invented or
'corrected' data made tobacco smoke seem safer than the techni-
cians' measurements had indicated. Do corporate research
departments or outside research contractors ever find a product to
be more dangerous than the tobacco corporation has publicly
declared? If they do, is their employment continued?

Tobacco is addictive; by many criteria more so than heroin and
cocaine. There was a reason people would, as the 1940s ad put it,
'walk a mile for a Camel'. More people have died of tobacco than
in all of World War II. According to the World Health Organiza-
tion, smoking kills three million people every year worldwide.
This will rise to ten million annual deaths by 2020, in part because
of a massive advertising campaign to portray smoking as advanced
and fashionable to young women in the developing world. Part of
the success of the tobacco industry in purveying this brew of
addictive poisons can be attributed to widespread unfamiliarity
with baloney detection, critical thinking and scientific method.
Gullibility kills.

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Obsessed with Reality

A shipowner was about to send to sea an emigrant ship. He
knew that she was old, and not overwell built at the first;
that she had seen many seas and climes, and often had
needed repairs. Doubts had been suggested to him that
possibly she was not seaworthy. These doubts preyed upon
his mind, and made him unhappy; he thought that perhaps
he ought to have her thoroughly overhauled and refitted,
even though this should put him to great expense. Before
the ship sailed, however, he succeeded in overcoming these
melancholy reflections. He said to himself that she had gone
safely through so many voyages and weathered so many
storms, that it was idle to suppose that she would not come
safely home from this trip also. He would put his trust in
Providence, which could hardly fail to protect all these
unhappy families that were leaving their fatherland to seek
for better times elsewhere. He would dismiss from his mind
all ungenerous suspicions about the honesty of builders and
contractors. In such ways he acquired a sincere and
comfortable conviction that his vessel was thoroughly safe
and seaworthy; he watched her departure with a light heart,
and benevolent wishes for the success of the exiles in their
strange new home that was to be; and he got his insurance
money when she went down in mid ocean and told no tales.
What shall we say of him? Surely this, that he was verily

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guilty of the death of those men. It is admitted that he did
sincerely believe in the soundness of his ship; but the
sincerity of his conviction can in nowise help him, because
he had no right to believe on such evidence as was before
him. He had acquired his belief not by honestly earning it in
patient investigation, but by stifling his doubts . . .

William K. Clifford,
The Ethics of Belief (1874)

At the borders of science - and sometimes as a carry-over from
prescientific thinking - lurks a range of ideas that are
appealing, or at least modestly mind-boggling, but that have not
been conscientiously worked over with a baloney detection kit, at
least by their advocates: the notion, say, that the Earth's surface is
on the inside, not the outside, of a sphere; or claims that you can
levitate yourself by meditating and that ballet dancers and basket-
ball players routinely get up so high by levitating; or the proposi-
tion that I have something called a soul, made not of matter or
energy, but of something else for which there is no other evidence,
and which after my death might return to animate a cow or a
worm.

Typical offerings of pseudoscience and superstition - this is
merely a representative, not a comprehensive list - are astrology;
the Bermuda Triangle; 'Big Foot' and the Loch Ness monster;
ghosts; the 'evil eye'; multi-coloured halo-like 'auras' said to
surround the heads of everyone (with colour personalized);
extrasensory perception (ESP), such as telepathy, precognition,
telekinesis, and 'remote viewing' of distant places; the belief that
13 is an 'unlucky' number (because of which many no-nonsense
office buildings and hotels in America pass directly from the
twelfth to the fourteenth floors - why take chances?); bleeding
statues; the conviction that carrying the severed foot of a rabbit
around with you brings good luck; divining rods, dowsing and
water witching; 'facilitated communication' in autism; the belief
that razor blades stay sharper when kept inside small cardboard
pyramids, and other tenets of 'pyramidology'; phone calls (none
of them collect) from the dead; the prophecies of Nostradamus;
the alleged discovery that untrained flatworms can learn a task by

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Obsessed with Reality

eating the ground-up remains of other, better educated flatworms;
the notion that more crimes are committed when the Moon is full;
palmistry; numerology; polygraphy; comets, tea leaves and 'mon-
strous' births as prodigies of future events (plus the divinations
fashionable in earlier epochs, accomplished by viewing entrails,
smoke, the shapes of flames, shadows and excrement; listening to
gurgling stomachs, and even, for a brief period, examining tables
of logarithms); 'photography' of past events, such as the crucifix-
ion of Jesus; a Russian elephant that speaks fluently; 'sensitives'
who, when carelessly blindfolded, read books with their finger-
tips; Edgar Cayce (who predicted that in the 1960s the 'lost'
continent of Atlantis would 'rise') and other 'prophets', sleeping
and awake; diet quackery; out-of-body (e.g., near-death) experi-
ences interpreted as real events in the external world; faith-healer
fraud; Ouija boards; the emotional lives of geraniums, uncovered
by intrepid use of a 'lie detector'; water remembering what
molecules used to be dissolved in it; telling character from facial
features or bumps on the head; the 'hundredth monkey' confusion
and other claims that whatever a small fraction of us wants to be
true really is true; human beings spontaneously bursting into
flame and being burned to a crisp; 3-cycle biorhythms; perpetual
motion machines, promising unlimited supplies of energy (but all
of which, for one reason or another, are withheld from close
examination by sceptics); the systematically inept predictions of
Jeane Dixon (who 'predicted' a 1953 Soviet invasion of Iran and in
1965 that the USSR would beat the US to put the first human on
the Moon*) and other professional 'psychics'; the Jehovah's
Witnesses' prediction that the world would end in 1917, and many
similar prophecies; dianetics and Scientology; Carlos Castaneda
and 'sorcery'; claims of finding the remains of Noah's Ark; the
Amityville Horror' and other hauntings; and accounts of a small
brontosaurus crashing through the rain forests of the Congo
Republic of our time. [An in-depth discussion of many such claims
can be found in Encyclopedia of the Paranormal, Gordon Stein,

* Violating the rules for 'Oraclers and Wizards' given by Thomas Ady in 1656:
'In doubtful things, they gave doubtful answers . . . Where were more certain
probabilities, there they gave more certain answers.'

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ed., Buffalo: Prometheus Books, 1996.]

Many of these doctrines are rejected out of hand by fundamen-
talist Christians and Jews because the Bible so enjoins. Deuter-
onomy (xviii, 10, 11) reads (in the King James translation):

There shall not be found among you any one that maketh his
son or his daughter to pass through the fire, or that useth
divination, or an observer of times, or an enchanter, or a
witch. Or a charmer, or a consulter with familiar spirits, or a
wizard, or a necromancer.

Astrology, channelling, Ouija boards, predicting the future and
much else is forbidden. The author of Deuteronomy does not
argue that such practices fail to deliver what they promise. But
they are 'abominations', perhaps suitable for other nations, but
not for the followers of God. And even the Apostle Paul, so
credulous on so many matters, counsels us to 'prove all things'.

The twelfth-century Jewish philosopher Moses Maimonides
goes further than Deuteronomy, in that he makes explicit that
these pseudosciences don't work:

It is forbidden to engage in astrology, to utilize charms, to
whisper incantations . . . All of these practices are nothing
more than lies and deceptions used by ancient pagan peoples
to deceive the masses and lead them astray . . . Wise and
intelligent people know better. [From the Mishneh Torah,
Avodah Zara, Chapter 11.]

Some claims are hard to test - for example, if an expedition fails to
find the ghost or the brontosaurus, that doesn't mean it doesn't
exist. Absence of evidence is not evidence of absence. Others are
easier - for example, flatworm cannibalistic learning or the
announcement that colonies of bacteria subjected to an antibiotic
or an agar dish thrive when their prosperity is prayed for
(compared to control bacteria unredeemed by prayer). A few -
for example, perpetual motion machines - can be excluded on
grounds of fundamental physics. Except for them, it's not that we
know before examining the evidence that the notions are false;

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stranger things are routinely incorporated into the corpus of
science.

The question, as always, is how good is the evidence? The
burden of proof surely rests on the shoulders of those who
advance such claims. Revealingly, some proponents hold that
scepticism is a liability, that true science is inquiry without
scepticism. They are perhaps halfway there. But halfway doesn't
do it.

Parapsychologist Susan Blackmore describes one of the steps in
her transformation to a more sceptical attitude on 'psychic'
phenomena:

A mother and daughter from Scotland asserted they could
pick up images from each other's minds. They chose to use
playing cards for the tests because that is what they used at
home. I let them choose the room in which they would be
tested and insured that there was no normal way for the
'receiver' to see the cards. They failed. They could not get
more right than chance predicted and they were terribly
disappointed. They had honestly believed they could do it
and I began to see how easy it was to be fooled by your own
desire to believe.

I had similar experiences with several dowsers, children
who claimed they could move objects psychokinetically, and
several who said they had telepathic powers. They all failed.
Even now I have a five-digit number, a word, and a small
object in my kitchen at home. The place and items were
chosen by a young man who intends to 'see' them while
travelling out of his body. They have been there (though
regularly changed) for three years. So far, though, he has had
no success.

'Telepathy' literally means to feel at a distance, just as 'telephone'
is to hear at a distance and 'television' is to see at a distance. The
word suggests the communication not of thoughts but of feelings,
emotions. Around a quarter of all Americans believe they've
experienced something like telepathy. People who know each
other very well, who live together, who are practised in one

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another's feeling tones, associations and thinking styles can often
anticipate what the partner will say. This is merely the usual five
senses plus human empathy, sensitivity and intelligence in opera-
tion. It may feel extrasensory, but it's not at all what's intended by
the word 'telepathy'. If something like this were ever conclusively
demonstrated, it would, I think, have discernible physical causes -
perhaps electrical currents in the brain. Pseudoscience, rightly or
wrongly labelled, is by no means the same thing as the supernatural,
which is by definition something somehow outside of Nature.

It is barely possible that a few of these paranormal claims might
one day be verified by solid scientific data. But it would be foolish
to accept any of them without adequate evidence. In the spirit of
garage dragons, it is much better, for those claims not already
disproved or adequately explained, to contain our impatience, to
nurture a tolerance for ambiguity, and to await - or, much better,
to seek - supporting or discontinuing evidence.

In a far-off land in the South Seas, the word went out about a wise
man, a healer, an embodied spirit. He could speak across time. He
was an Ascended Master. He was coming, they said. He was
coming . . .

In 1988, Australian newspapers, magazines and television sta-
tions began to receive the good news via press kits and videotape.
One broadside read:

CARLOS
TO APPEAR IN AUSTRALIA

Those who have seen it will never forget. The brilliant young
artist who has been talking to them suddenly seems to falter,
his pulse slows dangerously and virtually stops at the point of
death. The qualified medical attendant, who has been
assigned to keep constant watch, is about to sound the alarm.

But then, with a heart-stirring burst, the pulse is felt again -
faster and stronger than ever before. The life force clearly has
returned to the body - but the entity inside that body is no
longer Jose Luis Alvarez, the 19-year-old whose unique
painted ceramics are featured in some of the wealthiest

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homes in America. Instead, the body has been taken over by
Carlos, an ancient soul, whose teachings will come as both a
shock and an inspiration. One being going through a form of
death to make way for another: that is the phenomenon that
has made Carlos, as channelled through Jose Luis Alvarez,
the dominant new figure in New Age consciousness. As even
one sceptical New York critic puts it: 'The first and only case
of a channeller offering tangible, physical proof of some
mysterious change within his human physiology.'

Now Jose, who has gone through more than 170 of these
little deaths and transformations, has been told by Carlos to
visit Australia - in the words of the Master, 'the old new land'
which is to be the source of a special revelation. Carlos
already has foretold that in 1988 catastrophes will sweep the
earth, two major world leaders will die and, later in the year,
Australians will be among the first to see the rising of a great
star which will deeply influence future life on earth.

SUNDAY 21 ST

—3 PM—
OPERA HOUSE
DRAMA THEATRE

Following a 1986 motorcycle accident, the press kit explained,
Jose Alvarez, then 17 years old, suffered a mild concussion. After
he recovered, those who knew him could tell that he had changed.
A very different voice sometimes emanated from him. Bewil-
dered, Alvarez sought help from a psychotherapist, a specialist in
multiple personality disorders. The psychiatrist 'discovered that
Jose was channelling a distinct entity who was known as Carlos.
This entity takes over the body of Alvarez when the body's life
force is relaxed to the right degree.' Carlos, it turns out, is a
two-thousand-year-old spirit disincarnate, a ghost without bodily
form, who last invaded a human body in Caracas, Venezuela, in
1900. Unfortunately, that body died at age 12 in a fall from a
horse. This may be why, the therapist explained, Carlos could
enter Alvarez's body following the motorcycle accident. When
Alvarez goes into his trance, the spirit of Carlos, focused by a

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large and rare crystal, enters him and utters the wisdom of the
ages.

Included in the press kit was a list of major appearances in
American cities, a videotape of the tumultuous reception that
Alvarez/Carlos received at a Broadway theatre, his interview on
New York radio station WOOP, and other indications that here
was a formidable American New Age phenomenon. Two small
substantiating details: an article from a South Florida newspaper
read, 'THEATER NOTE: The three-day stay of channeler CAR-
LOS has been extended at the War Memorial Auditorium ... in
response to the requests for further appearances', and an excerpt
from a television programme guide listed a special on 'THE
ENTITY CARLOS: This in-depth study reveals the facts behind
one of today's most popular and controversial personalities'.

Alvarez and his manager arrived in Sydney first class on
Qantas. They travelled everywhere in an enormous white stretch
limousine. They occupied the Presidential Suite of one of the
city's most prestigious hotels. Alvarez was attired in an elegant
white gown with a golden medallion. In his first press conference,
Carlos quickly emerged. The entity was forceful, literate, com-
manding. Australian television programmes quickly lined up for
appearances by Alvarez, his manager, and his nurse (to check his
pulse and announce the presence of Carlos).

On Australia's Today Show, they were interviewed by the host,
George Negus. When Negus posed a few reasonable and sceptical
questions, the New Agers exhibited very thin skins. Carlos laid a
curse on the anchorman. His manager doused Negus with a glass
of water. Both stalked off the set. It was a sensation in the tabloid
press, its significance rehashed on Australian television. 'TV
Outburst: Water Thrown at Negus', was the front-page headline
in the 16 February 1988 Daily Mirror. Television stations were
flooded with calls. One Sydney citizen advised taking the curse on
Negus very seriously: the army of Satan had already assumed
control of the United Nations, he said, and Australia might be
next.

Carlos's next appearance was on the Australian version of A
Current Affair. A sceptic was brought in who described a magi-
cian's trick by which the pulse in one hand is made briefly to stop:

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you put a rubber ball in your armpit and squeeze. When Carlos's
authenticity was questioned, he was outraged: 'This interview is
terminated!' he thundered.

On the appointed day, the Drama Theatre of the Sydney Opera
House was nearly filled. An excited crowd, young and old, milled
about expectantly. Entrance was free, which reassured those who
vaguely wondered if it might be some sort of scam. Alvarez seated
himself on a low couch. His pulse was monitored. Suddenly it
stopped. Seemingly, he was near death. Low, guttural noises
emanated from deep within him. The audience gasped in wonder
and awe. Suddenly, Alvarez's body took on power. His posture
radiated confidence. A broad, humane, spiritual perspective
flowed out of Alvarez's mouth. Carlos was here! Interviewed
afterwards, many members of the audience described how they
had been moved and delighted.

The following Sunday, Australia's most popular TV programme
- named Sixty Minutes after its American counterpart - revealed
that the Carlos affair was a hoax, front to back. The producers
thought it would be instructive to explore how easily a faith-healer
or guru could be created to bamboozle the public and the media.
So naturally, they contacted one of the world's leading experts on
deceiving the public (at least among those not holding or advising
political office) - the magician James Randi.

'[Tjhere being so many disorders which cure themselves and such
a disposition in mankind to deceive themselves and one another',
wrote Benjamin Franklin in 1784 —

. . . and living long having given me frequent opportunities
of seeing certain remedies cried up as curing everything, and
yet soon after totally laid aside as useless, I cannot but fear
that the expectation of great advantage from the new method
of treating diseases will prove a delusion. That delusion may
however in some cases be of use while it lasts.

He was referring to mesmerism. But 'every age has its peculiar
folly'.

Unlike Franklin, most scientists feel it's not their job to expose

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pseudoscientific bamboozles, much less, passionately held self-
deceptions. They tend not to be very good at it either. Scientists
are used to struggling with Nature, who may surrender her secrets
reluctantly but who fights fair. Often they are unprepared for
those unscrupulous practitioners of the 'paranormal' who play by
different rules. Magicians, on the other hand, are in the deception
business. They practise one of the many occupations - such as
acting, advertising, bureaucratic religion and politics - where what
a naive observer might misunderstand as lying is socially con-
doned as in the service of a higher good. Many magicians pretend
they don't cheat, and hint at powers conferred by mystic sources
or, lately, by alien largesse. Some use their knowledge to expose
charlatans in and out of their ranks. A thief is set to catch a thief.

Few rise to this challenge as energetically as James 'The
Amazing' Randi, accurately self-described as an angry man. He is
angry not so much about the survival into our day of antediluvian
mysticism and superstition, but about how uncritical acceptance of
mysticism and superstition works to defraud, to humiliate, and
sometimes even to kill. Like all of us, he is imperfect: sometimes
Randi is intolerant and condescending, lacking in empathy for the
human frailties that underlie credulity. He is routinely paid for his
speeches and performances, but nothing compared to what he
could receive if he declared that his tricks derived from psychic
powers or divine or extraterrestrial influences. (Most professional
conjurors, worldwide, seem to believe in the reality of psychic
phenomena, according to polls of their views.) As a conjuror, he
has done much to expose remote viewers, 'telepaths', and faith-
healers who have bilked the public. He demonstrated the simple
deceptions and misdirections by which some psychic spoonbend-
ers had conned prominent theoretical physicists into deducing new
physical phenomena. He has received wide recognition among
scientists and is a recipient of the MacArthur Foundation (so-
called 'genius') Prize Fellowship. One critic castigated him for
being 'obsessed with reality'. I wish the same could be said of our
nation and our species.

Randi has done more than anyone else in recent times to expose
pretension and fraud in the lucrative business of faith-healing. He
sifts refuse. He reports gossip. He listens in on the stream of

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'miraculous' information coming to the itinerant healer - not by
spiritual inspiration from God, but at the radio frequency of 39.17
megahertz, transmitted by his wife backstage.*

He discovers that those who rise from their wheelchairs and are
declared healed had never before been confined to wheelchairs -
they were invited by an usher to sit in them. He challenges the
faith-healers to provide serious medical evidence for the validity
of their claims. He invites local and federal government agencies
to enforce the laws against fraud and medical malpractice. He
chastises the news media for their studied avoidance of the issue.
He exposes the profound contempt of these faith-healers for their
patients and parishioners. Many are conscious charlatans, using
Christian evangelical or New Age language and symbols to prey
on human frailty. Perhaps there are some with motives that are
not venal.

Or am I being too harsh? How is the occasional charlatan in
faith-healing different from the occasional fraud in science? Is it
fair to be suspicious of an entire profession because of a few bad
apples? There are at least two important differences, it seems to
me. First, no one doubts that science actually works, whatever
mistaken and fraudulent claim may from time to time be offered.
But whether there are any 'miraculous' cures from faith-healing,
beyond the body's own ability to cure itself, is very much at issue.
Secondly, the expose of fraud and error in science is made almost
exclusively by science. The discipline polices itself, meaning that
scientists are aware of the potential for charlatanry and mistakes.
But the exposure of fraud and error in faith-healing is almost
never done by other faith-healers. Indeed, it is striking how
reluctant the churches and synagogues are in condemning demon-
strable deception in their midst.

When conventional medicine fails, when we must confront pain
and death, of course we are open to other prospects for hope.

* Whose minions had interviewed the gullible patients only an hour or two
earlier. How, except through God, could the preacher know their symptoms
and street addresses? This scam by the Christian fundamentalist faith-healer
Peter Popoff, and exposed by Randi, was thinly fictionalized in the 1993 film
Leap of Faith.

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And, after all, some illnesses are psychogenic. Many can be at
least ameliorated by a positive cast of mind. Placebos are dummy
drugs, often sugar pills. Drug companies routinely compare the
effectiveness of their drugs against placebos given to patients with
the same disease who had no way to tell the difference between
the drug and the placebo. Placebos can be astonishingly effective,
especially for colds, anxiety, depression, pain, and symptoms that
are plausibly generated by the mind. Conceivably, endorphins -
the small brain proteins with morphine-like effects - can be
elicited by belief. A placebo works only if the patient believes it's
an effective medicine. Within strict limits, hope, it seems, can be
transformed into biochemistry.

As a typical example, consider the nausea and vomiting that
frequently accompany the chemotherapy given to cancer and
AIDS patients. Nausea and vomiting can also be caused psycho-
genically, for instance by fear. The drug ondansetron hydrochlo-
ride greatly reduces the incidence of these symptoms; but is it
actually the drug or the expectation of relief? In a double-blind
study 96 per cent of patients rated the drug effective. So did ten
per cent of the patients taking an identical-looking placebo.

In an application of the fallacy of observational selection,
unanswered prayers may be forgotten or dismissed. There is a real
toll, though: some patients who are not cured by faith reproach
themselves - perhaps it's their own fault, perhaps they didn't
believe hard enough. Scepticism, they are rightly told, is an
impediment both to faith and to (placebo) healing.

Nearly half of all Americans believe there is such a thing as
psychic or spiritual healing. Miraculous cures have been associ-
ated with a wide variety of healers, real and imagined, throughout
human history. Scrofula, a kind of tuberculosis, was in England
called the 'King's evil', and was supposedly curable only by the
King's touch. Victims patiently lined up to be touched; the
monarch briefly submitted to another burdensome obligation of
high office, and, despite no one, it seems, actually being cured,
the practice continued for centuries.

A famous Irish faith-healer of the seventeenth century was
Valentine Greatraks. He found, somewhat to his surprise, that he
had the power to cure disease, including colds, ulcers, 'soreness'

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and epilepsy. The demand for his services became so great that he
had no time for anything else. He was forced to become a healer,
he complained. His method was to cast out the demons responsi-
ble for disease. All diseases, he asserted, were caused by evil
spirits, many of whom he recognized and called by name. A
contemporary chronicler, cited by Mackay, noted that

he boasted of being much better acquainted with the intrigues
of demons than he was with the affairs of men ... So great
was the confidence in him, that the blind fancied they saw the
light which they did not see - the deaf imagined that they
heard - the lame that they walked straight, and the paralytic
that they had recovered the use of their limbs. An idea of
health made the sick forget for awhile their maladies; and
imagination, which was not less active in those merely drawn
by curiosity than in the sick, gave a false view to the one class,
from the desire of seeing, as it operated a false cure on the
other from the strong desire of being healed.

There are countless reports in the world literature of exploration
and anthropology not only of sicknesses being cured by faith in the
healer, but also of people wasting away and dying when cursed by
a sorcerer. A more or less typical example is told by Alvar Nunez
Cabeza de Vaca, who with a few companions and under condi-
tions of terrible privation wandered on land and sea, from Florida
to Texas to Mexico in 1528-36. The many different communities
of Native Americans he met longed to believe in the supernatural
healing powers of the strange light-skinned, black-bearded for-
eigners and their black-skinned companion from Morocco, Este-
banico. Eventually whole villages came out to meet them,
depositing all their wealth at the feet of the Spaniards and humbly
imploring cures. It began modestly enough:

[T]hey tried to make us into medicine men, without examin-
ing us or asking for credentials, for they cure illnesses by
blowing on the sick person . . . and they ordered us to do the
same and be of some use . . . The way in which we cured was
by making the sign of the cross over them and blowing on

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them and reciting a Pater Noster and an Ave Maria . . . [A]s
soon as we made the sign of the cross over them, all those for
whom we prayed told the others that they were well and
healthy . . .

Soon they were curing cripples. Cabeza de Vaca reports he raised
a man from the dead. After that,

we were very much hampered by the large number of people
who were following us . . . their eagerness to come and touch
us was very great and their importunity so extreme that three
hours would pass without our being able to persuade them to
leave us alone.

When a tribe begged the Spaniards not to leave them, Cabeza de
Vaca and his companions became angry. Then,

a strange thing happened . . . [M]any of them fell ill, and
eight men died the next day. All over the land, in the places
where this became known, they were so afraid of us that it
seemed that the very sight of us made them almost die of fear.

They implored us not to be angry, nor to wish for any more
of them to die; and they were altogether convinced that we
killed them simply by wishing to.

In 1858, an apparition of the Virgin Mary was reported in
Lourdes, France; the Mother of God confirmed the dogma of her
immaculate conception which had been proclaimed by Pope Pius
IX just four years earlier. Something like a hundred million
people have come to Lourdes since then in the hope of being
cured, many with illnesses that the medicine of the time was
helpless to defeat. The Roman Catholic Church rejected the
authenticity of large numbers of claimed miraculous cures, accept-
ing only sixty-five in nearly a century and a half (of tumours,
tuberculosis, opthalmitis, impetigo, bronchitis, paralysis and
other diseases, but not, say, the regeneration of a limb or a
severed spinal cord). Of the sixty-five, women outnumber men
ten to one. The odds of a miraculous cure at Lourdes, then, are

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about one in a million; you are roughly as likely to recover after
visiting Lourdes as you are to win the lottery, or to die in the crash
of a randomly selected regularly scheduled airplane flight -
including the one taking you to Lourdes.

The spontaneous remission rate of all cancers, lumped together,
is estimated to be something between one in ten thousand and one
in a hundred thousand. If no more than five per cent of those who
come to Lourdes were there to treat their cancers, there should
have been something between fifty and 500 'miraculous' cures of
cancer alone. Since only three of the attested sixty-five cures are
of cancer, the rate of spontaneous remission at Lourdes seems to
be lower than if the victims had just stayed at home. Of course, if
you're one of the sixty-five, it's going to be very hard to convince
you that your trip to Lourdes wasn't the cause of the remission of
your disease . . . Post hoc, ergo propter hoc. Something similar
seems true of individual faith-healers.

After hearing much from his patients about alleged faith-
healing, a Minnesota physician named William Nolen spent a year
and a half trying to track down the most striking cases. Was there
clear medical evidence that the disease was really present before
the 'cure'? If so, had the disease actually disappeared after the
cure, or did we just have the healer's or the patient's say-so? He
uncovered many cases of fraud, including the first exposure in
America of 'psychic surgery'. But he found not one instance of
cure of any serious organic (non-psychogenic) disease. There were
no cases where gallstones or rheumatoid arthritis, say, were
cured, much less cancer or cardiovascular disease. When a child's
spleen is ruptured, Nolen noted, perform a simple surgical
operation and the child is completely better. But take that child to
a faith-healer and she's dead in a day. Dr Nolen's conclusion:

When [faith] -healers treat serious organic disease, they are
responsible for untold anguish and unhappiness . . . The
healers become killers.

Even a recent book advocating the efficacy of prayer in treating
disease (Larry Dossey, Healing Words) is troubled by the fact that
some diseases are more easily cured or mitigated than others. If

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prayer works, why can't God cure cancer or grow back a severed
limb? Why so much avoidable suffering that God could so readily
prevent? Why does God have to be prayed to at all? Doesn't He
already know what cures need to be performed? Dossey also
begins with a quote from Stanley Krippner, MD (described as
'one of the most authoritative investigators of the variety of
unorthodox healing methods used around the world'):

[T]he research data on distant, prayer-based healing are
promising, but too sparse to allow any firm conclusion to be
drawn.

This after many trillions of prayers over the millennia.

As Cabeza de Vaca's experience suggests, the mind can cause
certain diseases, even fatal diseases. When blindfolded patients
are deceived into believing they're being touched by a leaf such as
poison ivy or poison oak, they produce an ugly red contact
dermatitis. What faith-healing characteristically may help are
mind-mediated or placebo diseases: some back and knee pains,
headaches, stuttering, ulcers, stress, hay fever, asthma, hysterical
paralysis and blindness, and false pregnancy (with cessation of
menstrual periods and abdominal swelling). These are all diseases
in which the state of mind may play a key role. In the late
medieval cures associated with apparitions of the Virgin Mary,
most were of sudden, short-lived, whole-body or partial paralyses
that are plausibly psychogenic. It was widely held, moreover, that
only devout believers could be so cured. It's no surprise that
appeals to a state of mind called faith can relieve symptoms
caused, at least in part, by another, perhaps not very different
state of mind.

But there's something more: the Harvest Moon Festival is an
important holiday in traditional Chinese communities in America.
In the week preceding the festival, the death rate in the commu-
nity is found to fall by 35 per cent. In the following week the death
rate jumps by 35 percent. Control groups of non-Chinese show no
such effect. You might think that suicides are responsible, but
only deaths from natural causes are counted. You might think that
stress or overeating might account for it, but this could hardly

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explain the fall in death rate before the harvest moon. The largest
effect is for people with cardiovascular disease, which is known to
be influenced by stress. Cancer showed a smaller effect. On more
detailed study, it turned out that the fluctuations in death rate
occurred exclusively among women 75 years old or older. The
Harvest Moon Festival is presided over by the oldest women in
the households. They were able to stave off death for a week or
two to perform their ceremonial responsibilities. A similar effect
is found among Jewish men in the weeks centred on Passover - a
ceremony in which older men play a leading role - and likewise,
worldwide for birthdays, graduation ceremonies and the like.

In a more controversial study, Stanford University psychiatrists
divided eighty-six women with metastatic breast cancer into two
groups - one in which they were encouraged to examine their
fears of dying and to take charge of their lives, and the other given
no special psychiatric support. To the surprise of the researchers,
not only did the support group experience less pain, but they also
lived, on average, eighteen months longer.

The leader of the Stanford study, David Spiegel, speculates that
the cause may be Cortisol and other 'stress hormones' which
impair the body's protective immune system. Severely depressed
people, students during exam periods, and the bereaved all have
reduced white blood cell counts. Good emotional support may not
have much effect on advanced forms of cancer, but it may work to
reduce the chances of secondary infections in a person already
much weakened by the disease or its treatment.

In his nearly forgotten 1903 book, Christian Science, Mark
Twain wrote

The power which a man's imagination has over his body to
heal it or make it sick is a force which none of us is born
without. The first man had it, the last one will possess it.

Occasionally, some of the pain and anxiety or other symptoms of
more serious diseases can be relieved by faith-healers - however,
without arresting the progress of the disease. But this is no small
benefit. Faith and prayer may be able to relieve some symptoms
of disease and their treatment, ease the suffering of the afflicted

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and even prolong lives a little. In assessing the religion called
Christian Science, Mark Twain - its severest critic of the time -
nevertheless allowed that the bodies and lives it had 'made
whole' by the power of suggestion more than compensated for
those it had killed by withholding medical treatment in favour
of prayer.

After his death, assorted Americans reported contact with the
ghost of President John F. Kennedy. Before home shrines bearing
his picture, miraculous cures began to be reported. 'He gave his
life for his people,' one adherent of this stillborn religion
explained. According to the Encyclopedia of American Religions,
'To believers, Kennedy is thought of as a god.' Something similar
can be seen in the Elvis Presley phenomenon, and the heartfelt
cry: 'The King lives.' If such belief systems could arise spontane-
ously, think how much more could be done by a well-organized,
and especially an unscrupulous, campaign.

In response to their inquiry, Randi suggested to Australia's Sixty
Minutes that they generate a hoax from scratch, using someone
with no training in magic or public speaking, and no experience in
the pulpit. As he was thinking the scam through, his eye fell upon
Jose Luis Alvarez, a young performance sculptor who was Randi's
tenant. 'Why not?' answered Alvarez, who when I met him
seemed bright, good-humoured and thoughtful. He went through
intensive training, including mock TV appearances and press
conferences. He didn't have to think up the answers, though,
because he had a nearly invisible radio receiver in his ear, through
which Randi prompted. Emissaries from Sixty Minutes checked
Alvarez's performance. The Carlos personality was Alvarez'
invention.

When Alvarez and his 'manager' - likewise recruited for the job
with no previous experience - arrived in Sydney, there was James
Randi, slouching and inconspicuous, whispering into his transmit-
ter, at the periphery of the action. The substantiating documenta-
tion had all been faked. The curse, the water-throwing and all the
rest were rehearsed to attract media attention. They did. Many of
the people who showed up at the Opera House had done so
because of the television and press attention. One Australian

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newspaper chain even printed verbatim handouts from the 'Carlos
Foundation'.

After Sixty Minutes aired, the rest of the Australian media was
furious. They had been used, they complained, lied to. 'Just as
there are legal guidelines concerning the police use of provoca-
teurs,' thundered Peter Robinson in the Australian Financial
Review,

there must be limits to how far the media can go in setting up
a misleading situation ... I, for one, can simply not accept
that telling a lie is an acceptable way of reporting the
truth . . . Every poll of public opinion shows that there is a
suspicion among the general public that the media do not tell
the whole truth, or that they distort things, or that they
exaggerate, or that they are biased.

Mr Robinson feared that Carlos might have lent credence to
this widespread misperception. Headlines ranged from 'How
Carlos Made Fools of Them AH' to 'Hoax Was Just Dumb'.
Newspapers that had not trumpeted Carlos patted themselves
on the back for their restraint. Negus said of Sixty Minutes,
'Even people of integrity can make mistakes,' and denied being
duped. Anyone calling himself a channeller, he said, is 'a fraud
by definition'.

Sixty Minutes and Randi stressed that the Australian media had
made no serious effort to check any of 'Carlos's' bona fides. He
had never appeared in any of the cities listed. The videotape of
Carlos on the stage of a New York theatre had been a favour
granted by the magicians Penn and Teller, who were appearing
there. They asked the audience just to give a big hand of applause;
Alvarez, in smock and medallion, walked on; the audience
dutifully applauded, Randi got his videotape, Alvarez waved
goodbye, the show went on. And there is no New York City radio
station with call letters WOOP.

Other reasons for suspicion could readily be mined in Carlos's
writings. But because the intellectual currency has been so
debased, because credulity, New Age and Old, is so rampant,
because sceptical thinking is so rarely practised, no parody is too

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implausible. The Carlos Foundation offered for sale (they were
scrupulously careful not actually to sell anything) an 'Atlantis
crystal':

Five of these unique crystals have so far been found by the
ascended master during his travels. Unexplained by science,
each crystal harnesses almost pure energy . . . [and has]
enormous healing powers. The forms are actually fossilized
spiritual energy and are a great boon to the preparation of the
Earth for the New Age . . . Of the Five, the ascended master
wears one Atlantic crystal at all times close to his body for
protection and to enhance all spiritual activities. Two have
been acquired by kindly supplicants in the United States of
America in exchange for the substantial contribution the
ascended master requests.

Or, under the heading 'THE WATERS OF CARLOS':

The ascended master finds occasionally water of such purity
that he undertakes to energize a quantity of it for others to
benefit, an intensive process. To produce what is always too
little, the ascended master purifies himself and a quantity of
pure quartz crystal fashioned into flasks. He then places
himself and the crystals into a large copper bowl, polished
and kept warm. For a twenty-four hour period the ascended
master pours energy into the spiritual repository of the
water . . . The water need not be removed from the flask to
be utilized spiritually. Simply holding the flask and concen-
trating on healing a wound or illness will produce astounding
results. However, if serious mischance befalls you or a close
one, a tiny dab of the energized water will immediately assist
recovery.

Or, TEARS OF CARLOS':

The red colour imparted to the holding flasks that the
ascended master has fashioned for the tears is proof enough
of their power, but their affect [sic] during meditation has

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been described by those who have experienced it as 'a
glorious Oneness'.

Then there is a little book, The Teachings of Carlos, which begins:

I AM CARLOS.

I HAVE COME TO YOU
FROM MANY PAST
INCARNATIONS.

I HAVE A GREAT LESSON TO
TEACH YOU.

LISTEN CAREFULLY.
READ CAREFULLY.
THINK CAREFULLY.

THE TRUTH IS HERE.

The first teaching asks, 'Why are we here . . .?' The answer: 'Who
can say what is the one answer? There are many answers to any
question, and all the answers are right answers. It is so. Do you see?'

The book enjoins us not to turn to the next page until we have
understood the page we are on. This is one of several factors that
makes finishing it difficult.

'Of doubters,' it reveals later, 'I can say only this: let them take
from the matter just what they wish. They end up with nothing - a
handful of space, perhaps. And what does the believer have?
EVERYTHING! All questions are answered, since all and any
answers are correct answers. And the answers are right! Argue
that, doubter.'

Or: 'Don't ask for explanations of everything. Westerners, in
particular, are always demanding long-winded descriptions of why
this, and why that. Most of what is asked is obvious. Why bother
with probing into these matters? ... By belief, all things become
true.'

The last page of the book displays a single word in large

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letters: we are exhorted to 'THINK!'

The full text of The Teachings of Carlos was of course written by
Randi. He dashed it off on his laptop computer in a few hours.

The Australian media felt betrayed by one of their own. The
leading television programme in the country had gone out of its
way to expose shoddy standards of fact-checking and widespread
gullibility in institutions devoted to news and public affairs. Some
media analysts excused it on the grounds that it obviously wasn't
important; if it had been important, they would have checked it
out. There were few mea culpas. None who had been taken in
were willing to appear on a retrospective of the 'Carlos Affair'
scheduled for the following Sunday on Sixty Minutes.

Of course, there's nothing special about Australia in all of this.
Alvarez, Randi, and their co-conspirators could have chosen any
nation on Earth and it would have worked. Even those who gave
Carlos a national television audience knew enough to ask some
sceptical questions - but they couldn't resist inviting him to appear
in the first place. The internecine struggle within the media
dominated the headlines after Carlos's departure. Puzzled com-
mentaries were written about the expose. What was the point?
What was proved?

Alvarez and Randi proved how little it takes to tamper with our
beliefs, how readily we are led, how easy it is to fool the public
when people are lonely and starved for something to believe in. If
Carlos had stayed longer in Australia and concentrated more on
healing - by prayer, by believing in him, by wishing on his bottled
tears, by stroking his crystals - there's no doubt that people would
have reported being cured of many illnesses, especially psycho-
genic ones. Even with nothing more fraudulent than his appear-
ance, sayings and ancillary products, some people would have
gotten better because of Carlos.

This, again, is the placebo effect found with almost every
faith-healer. We believe we're taking a potent medicine and the
pain goes away - for a time at least. And when we believe we've
received a potent spiritual cure, the disease sometimes also goes
away - for a time at least. Some people spontaneously announce
that they've been cured even when they haven't. Detailed follow-
ups by Nolen, Randi and many others of those who have been told

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they were cured and agreed that they were - in, say, televised
services by American faith-healers - were unable to find even one
person with serious organic disease who was in fact cured. Even
significant improvement in their condition is dubious. As the
Lourdes experience suggests, you may have to go through ten
thousand to a million cases before you find one truly startling
recovery.

A faith-healer may or may not start out with fraud in mind. But
to his amazement, his patients actually seem to be improving.
Their emotions are genuine, their gratitude heart-felt. When the
healer is criticized, such people rush to his defence. Several
elderly attendees of the channelling at the Sydney Opera House
were incensed after the Sixty Minutes expose: 'Never mind what
they say,' they told Alvarez, 'we believe in you.'

These successes may be enough to convince many charlatans,
no matter how cynical they were at the beginning, that they
actually have mystical powers. Maybe they're not successful every
time. The powers come and go, they tell themselves. They have to
cover the down time. If they must cheat a little now and then, it
serves a higher purpose, they tell themselves. Their spiel is
consumer-tested. It works.

Most of these figures are only after your money. That's the
good news. But what worries me is that a Carlos will come along
with bigger fish to fry - attractive, commanding, patriotic, exuding
leadership. All of us long for a competent, uncorrupt, charismatic
leader. We will leap at the opportunity to support, to believe, to
feel good. Most reporters, editors and producers, swept up with
the rest of us, will shy away from real sceptical scrutiny. He won't
be selling you prayers or crystals or tears. Perhaps he'll be selling
you a war, or a scapegoat, or a much more all-encompassing
bundle of beliefs than Carlos's. Whatever it is, it will be accompa-
nied by warnings about the dangers of scepticism.

In the celebrated film The Wizard of Oz, Dorothy, the Scarecrow,
the Tin Woodsman and the Cowardly Lion are intimidated - indeed
awed - by the out-sized oracular figure called the Great Oz. But
Dorothy's little dog Toto snaps at a concealing curtain and reveals
that the Great Oz is in fact a machine run by a small, tubby,
frightened man, as much an exile in this strange land as they.

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I think we're lucky that James Randi is tugging at the curtain.
But it would be as dangerous to rely on him to expose all the
quacks, humbugs and bunkum in the world as it would be to
believe those same charlatans. If we don't want to get taken, we
need to do this job for ourselves.

One of the saddest lessons of history is this: if we've been
bamboozled long enough, we tend to reject any evidence of the
bamboozle. We're no longer interested in finding out the truth.
The bamboozle has captured us. It's simply too painful to
acknowledge, even to ourselves, that we've been taken. Once you
give a charlatan power over you, you almost never get it back. So
the old bamboozles tend to persist as the new ones rise.

Seances occur only in darkened rooms, where the ghostly
visitors can be seen dimly at best. If we turn up the lights a little,
so we have a chance to see what's going on, the spirits vanish.
They're shy, we're told, and some of us believe it. In twentieth-
century parapsychology laboratories, there is the 'observer effect':
those described as gifted psychics find that their powers diminish
markedly whenever sceptics arrive, and disappear altogether in
the presence of a conjuror as skilled as James Randi. What they
need is darkness and gullibility.

A little girl who had been a co-conspirator in a famous
nineteenth-century flimflam - spirit-rapping, in which ghosts
answer questions by loud thumping - grew up and confessed it was
an imposture. She was cracking the joint in her big toe. She
demonstrated how it was done. But the public apology was largely
ignored and, when acknowledged, denounced. Spirit-rapping was
too reassuring to be abandoned merely on the say-so of a
self-confessed rapper, even if she started the whole business in the
first place. The story began to circulate that the confession was
coerced out of her by fanatical rationalists.

As I described earlier, British hoaxers confessed to having
made 'crop circles', geometrical figures generated in grain fields.
It wasn't alien artists working in wheat as their medium, but two
blokes with a board, a rope and a taste for whimsy. Even when
they demonstrated how they did it, though, believers were
unimpressed. Maybe some of the crop circles are hoaxes, they

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argued, but there are too many of them, and some of the
pictograms are too complex. Only extraterrestrials could do it.
Then others in Britain confessed. But crop circles abroad, it was
objected, in Hungary for example, how can you explain that?
Then copycat Hungarian teenagers confessed. But what
about . . .?

To test the credulity of an alien abduction psychiatrist, a woman
poses as an abductee. The therapist is enthusiastic about the
fantasies she spins. But when she announces it was all a fake, what
is his response? To re-examine his protocols or his understanding
of what these cases mean? No. On various days he suggests (1)
even if she isn't herself aware of it, she was in fact abducted; or (2)
she's crazy - after all, she went to a psychiatrist, didn't she?; or (3)
he was on top of the hoax from the beginning and just gave her
enough rope to hang herself.

If it's sometimes easier to reject strong evidence than to admit
that we've been wrong, this is also information about ourselves
worth having.

A scientist places an ad in a Paris newspaper offering a free
horoscope. He receives about 150 replies, each, as requested,
detailing a place and time of birth. Every respondent is then sent
the identical horoscope, along with a questionnaire asking how
accurate the horoscope had been. Ninety-four per cent of the
respondents (and 90 per cent of their families and friends) reply
that they were at least recognizable in the horoscope. However,
the horoscope was drawn up for a French serial killer. If an
astrologer can get this far without even meeting his subjects, think
how well someone sensitive to human nuances and not overly
scrupulous might do.

Why are we so easily taken in by fortune-tellers, psychic seers,
palmists, tea-leaf, tarot and yarrow readers, and their ilk? Of
course, they note our posture, facial expressions, clothing and
answers to seemingly innocuous questions. Some of them are
brilliant at it, and these are areas about which many scientists
seem almost unconscious. There is also a computer network to
which 'professional' psychics subscribe, the details of their cus-
tomers' lives available to their colleagues in an instant. A key tool

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is the so-called 'cold read', a statement of opposing predisposi-
tions so tenuously balanced that anyone will recognize a grain of
truth. Here's an example:

At times you are extroverted, affable, sociable, while at other
times you are introverted, wary and reserved. You have
found it unwise to be too frank in revealing yourself to others.
You prefer a certain amount of change and variety, and
become dissatisfied when hemmed in by restrictions and
limitations. Disciplined and controlled on the outside, you
tend to be worrisome and insecure on the inside. While you
have some personality weaknesses, you are generally able to
compensate for them. You have a great deal of unused
capacity, which you have not turned to your advantage. You
have a tendency to be critical of yourself. You have a strong
need for other people to like you and for them to admire you.

Almost everyone finds this characterization recognizable, and
many feel that it describes them perfectly. Small wonder: we are
all human.

The list of 'evidence' that some therapists think demonstrates
repressed childhood sexual abuse (for example, in The Courage to
Heal by Ellen Bass and Laura Davis) is very long and prosaic: it
includes sleep disorders, overeating, anorexia and bulimia, sexual
dysfunction, vague anxieties, and even an inability to remember
childhood sexual abuse. Another book, by the social worker E.
Sue Blume, lists, among other telltale signs of forgotten incest:
headaches, suspicion or its absence, excessive sexual passion or its
absence, and adoring one's parents. Among diagnostic items for
detecting 'dysfunctional' families listed by Charles Whitfield, MD,
are 'aches and pains', feeling 'more alive' in a crisis, being anxious
about 'authority figures', and having 'tried counseling or psycho-
therapy', yet feeling 'that "something" is wrong or missing'. Like
the cold read, if the list is long and broad enough, everyone will
have 'symptoms'.

Sceptical scrutiny is not only the toolkit for rooting out bunkum
and cruelty that prey on those least able to protect themselves and
most in need of our compassion, people offered little other hope.

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It is also a timely reminder that mass rallies, radio and television,
the print media, electronic marketing, and mail-order technology
permit other kinds of lies to be injected into the body politic, to
take advantage of the frustrated, the unwary and the defenceless
in a society riddled with political ills that are being treated
ineffectively if at all.

Baloney, bamboozles, careless thinking, flimflam and wishes
disguised as facts are not restricted to parlour magic and ambigu-
ous advice on matters of the heart. Unfortunately, they ripple
through mainstream political, social, religious and economic
issues in every nation.

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There's no such thing as objective truth. We make our own
truth. There's no such things as objective reality. We make
our own reality. There are spiritual, mystical, or inner ways
of knowing that are superior to our ordinary ways of
knowing. If an experience seems real, it is real. If an idea
feels right to you, it is right. We are incapable of acquiring
knowledge of the true nature of reality. Science itself is
irrational or mystical. It's just another faith or belief system
or myth, with no more justification than any other. It
doesn't matter whether beliefs are true or not, as long as
they're meaningful to you.

a summary of New Age beliefs,
from Theodore Schick Jr and Lewis Vaughn,
How to Think About Weird Things:
Critical Thinking for a New Age
(Mountain View, CA:
Mayfield Publishing Company, 1995)

If the established framework of science is plausibly in error (or
arbitrary, or irrelevant, or unpatriotic, or impious, or mainly
serving the interests of the powerful), then perhaps we can save
ourselves the trouble of understanding what so many people think
of as a complex, difficult, highly mathematical, and counterintui-
tive body of knowledge. Then all the scientists would have their

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Antiscience

comeuppance. Science envy could be transcended. Those who
have pursued other paths to knowledge, those who have secretly
harboured beliefs that science has scorned, could now have their
place in the Sun.

The rate of change in science is responsible for some of the fire
it draws. Just when we've finally understood something the
scientists are talking about, they tell us it isn't any longer true.
And even if it is, there's a slew of new things - things we never
heard of, things difficult to believe, things with disquieting
implications - that they claim to have discovered recently. Scien-
tists can be perceived as toying with us, as wanting to overturn
everything, as socially dangerous.

Edward U. Condon was a distinguished American physicist, a
pioneer in quantum mechanics, a participant in the development
of radar and nuclear weapons in World War II, research director
of Corning Glass, director of the National Bureau of Standards,
and president of the American Physical Society (as well as, late in
his life, professor of physics at the University of Colorado, where
he directed a controversial Air Force-funded scientific study of
UFOs). He was one of the physicists whose loyalty to the United
States was challenged by members of Congress - including
Congressman Richard M. Nixon, who called for the revocation of
his security clearance - in the late 1940s and early 1950s. The
superpatriotic chairman of the House Committee on
Un-American Activities (HCUA), Rep. J. Parnell Thomas,
would call the physicist 'Dr Condom', the 'weakest link' in
American security, and - at one point - the 'missing link'. His
view on Constitutional guarantees can be gleaned from the
following response to a witness's lawyer: 'The rights you have are
the rights given you by this Committee. We will determine what
rights you have and what rights you have not got before the
Committee.'

Albert Einstein publicly called on all those summoned before
HCUA to refuse to cooperate. In 1948, President Harry Truman
at the Annual Meeting of the American Association for the
Advancement of Science, and with Condon sitting beside him,
denounced Rep. Thomas and HCUA on the grounds that vital
scientific research 'may be made impossible by the creation of an

235

THE DEMON-HAUNTED WORLD

atmosphere in which no man feels safe against the public airing of
unfounded rumors, gossip and vilification'. He called HCUA's
activities 'the most un-American thing we have to contend with
today. It is the climate of a totalitarian country.'*

The playwright Arthur Miller wrote The Crucible, about the
Salem Witch Trials, in this period. When the drama opened in
Europe, Miller was denied a passport by the State Department on
the grounds that it was not in the best interests of the United
States for him to travel abroad. On opening night in Brussels the
play was greeted with tumultuous applause, whereupon the US
Ambassador stood up and took a bow. Brought before HCUA,
Miller was chastised for the suggestion that Congressional investi-
gations might have something in common with witch trials; he
replied, 'The comparison is inevitable, sir.' Thomas was shortly
afterwards thrown in jail for fraud.

One summer in graduate school I was a student of Condon's. I
remember vividly his account of being brought up before some
loyalty review board:

'Dr Condon, it says here that you have been at the forefront of a
revolutionary movement in physics called' - and here the inquisitor
read the words slowly and carefully - 'quantum mechanics. It strikes
this hearing that if you could be at the forefront of one revolutionary
movement. . . you could be at the forefront of another.'

Condon, quick on his feet, replied that the accusation was
untrue. He was not a revolutionary in physics. He raised his right
hand: 'I believe in Archimedes' Principle, formulated in the third
century BC. I believe in Kepler's laws of planetary motion,
discovered in the seventeenth century. I believe in Newton's
laws . . .' And on he went, invoking the illustrious names of
Bernoulli, Fourier, Ampere, Boltzmann and Maxwell. This physi-
cist's catechism did not gain him much. The tribunal did not

* But Truman's responsibility for the witch-hunt atmosphere of the late 1940s
and early 1950s is considerable. His 1947 Executive Order 9835 authorized
inquiries into the opinions and associates of all federal employees, without the
right to confront the accuser or even, in most cases, to know what the
accusation was. Those found wanting were fired. His Attorney General, Tom
Clark, established a list of 'subversive' organizations so wide that at one time it
included Consumer's Union.

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Antiscience

appreciate humour in so serious a matter. But the most they were
able to pin on Condon, as I recall, was that in high school he had a
job delivering a socialist newspaper door-to-door on his bicycle.

Imagine you seriously want to understand what quantum mechan-
ics is about. There is a mathematical underpinning that you must
first acquire, mastery of each mathematical subdiscipline leading
you to the threshold of the next. In turn you must learn arithme-
tic, Euclidian geometry, high school algebra, differential and
integral calculus, ordinary and partial differential equations,
vector calculus, certain special functions of mathematical physics,
matrix algebra, and group theory. For most physics students, this
might occupy them from, say, third grade to early graduate school
- roughly fifteen years. Such a course of study does not actually
involve learning any quantum mechanics, but merely establishing
the mathematical framework required to approach it deeply.

The job of the popularizer of science, trying to get across some
idea of quantum mechanics to a general audience that has not
gone through these initiation rites, is daunting. Indeed, there are
no successful popularizations of quantum mechanics in my opin-
ion, partly for this reason. These mathematical complexities are
compounded by the fact that quantum theory is so resolutely
counterintuitive. Common sense is almost useless in approaching
it. It's no good, Richard Feynman once said, asking why it is that
way. No one knows why it is that way. That's just the way it is.

Now suppose we were to approach some obscure religion or
New Age doctrine or shamanistic belief system sceptically. We
have an open mind; we understand there's something interesting
here; we introduce ourselves to the practitioner and ask for an
intelligible summary. Instead we are told that it's intrinsically too
difficult to be explained simply, that it's replete with 'mysteries',
but if we're willing to become acolytes for fifteen years, at the end
of that time we might begin to be prepared to consider the subject
seriously. Most of us, I think, would say that we simply don't have
the time; and many would suspect that the business about fifteen
years just to get to the threshold of understanding is evidence that
the whole subject is a bamboozle: if it's too hard for us to
understand, doesn't it follow that it's too hard for us to criticize

THE DEMON-HAUNTED WORLD

knowledgeably? Then the bamboozle has free rein.

So how is shamanistic or theological or New Age doctrine differ-
ent from quantum mechanics? The answer is that even if we cannot
understand it, we can verify that quantum mechanics works. We can
compare the quantitative predictions of quantum theory with the
measured wavelengths of spectral lines of the chemical elements, the
behaviour of semiconductors and liquid helium, microprocessors,
which kinds of molecules form from their constituent atoms, the
existence and properties of white dwarf stars, what happens in
masers and lasers, and which materials are susceptible to which kinds
of magnetism. We don't have to understand the theory to see what it
predicts. We don't have to be accomplished physicists to read what
the experiments reveal. In every one of these instances, as in many
others, the predictions of quantum mechanics are strikingly, and to
high accuracy, confirmed.

But the shaman tells us that his doctrine is true because it too
works - not on arcane matters of mathematical physics but on what
really counts: he can cure people. Very well, then, let's accumulate
the statistics on shamanistic cures, and see if they work better than
placebos. If they do, let's willingly grant that there's something here
- even if it's only that some illnesses are psychogenic, and can be
cured or mitigated by the right attitudes and mental states. We can
also compare the efficacy of alternative shamanistic systems.

Whether the shaman grasps why his cures work is another story.
In quantum mechanics we have a purported understanding of
Nature on the basis of which, step by step and quantitatively, we
make predictions about what will happen if a certain experiment,
never before attempted, is carried out. If the experiment bears out
the prediction - especially if it does so numerically and precisely -
we have confidence that we knew what we were doing. There are
at best few examples with this character among shamans, priests
and New Age gurus.

Another important distinction was suggested in Reason and
Nature, the 1931 book by Morris Cohen, a celebrated philosopher
of science:

To be sure, the vast majority of people who are untrained can
accept the results of science only on authority. But there is

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Antiscience

obviously an important difference between an establishment
that is open and invites every one to come, study its methods,
and suggest improvement, and one that regards the question-
ing of its credentials as due to wickedness of heart, such as
[Cardinal] Newman attributed to those who questioned the
infallibility of the Bible . . . Rational science treats its credit
notes as always redeemable on demand, while non-rational
authoritarianism regards the demand for the redemption of
its paper as a disloyal lack of faith.

The myths and folklore of many pre-modern cultures have
explanatory or at least mnemonic value. In stories that everyone
can appreciate and even witness, they encode the environment.
Which constellations are rising or the orientation of the Milky
Way on a given day of the year can be remembered by a story
about lovers reunited or a canoe negotiating the sacred river.
Since recognizing the sky is essential for planting and reaping and
following the game, such stories have important practical value.
They can also be helpful as psychological projective tests or as
reassurances of humanity's place in the Universe. But that doesn't
mean that the Milky Way really is a river or that a canoe really is
traversing it before our eyes.

Quinine comes from an infusion of the bark of a particular tree
from the Amazon rain forest. How did pre-modern people ever
discover that a tea made from this tree, of all the plants in the
forest, would relieve the symptoms of malaria? They must have
tried every tree and every plant - roots, stems, bark, leaves -
tried chewing on them, mashing them up, making an infusion.
This constitutes a massive set of scientific experiments continu-
ing over generations, experiments that moreover could not be
duplicated today for reasons of medical ethics. Think of how
many bark infusions from other trees must have been useless,
or made the patient retch or even die. In such a case, the healer
chalks these potential medicines off the list, and moves on to
the next. The data of ethnopharmacology may not be systemati-
cally or even consciously acquired. By trial and error, though,
and carefully remembering what worked, eventually they get
there - using the rich molecular riches in the plant kingdom

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to accumulate a pharmacopoeia that works. Absolutely essen-
tial, life-saving information can be acquired from folk medicine
and in no other way. We should be doing much more than we
are to mine the treasures in such folk knowledge worldwide.

Likewise for, say, predicting the weather in a valley near the
Orinoco: it is perfectly possible that pre-industrial peoples have
noted over the millennia regularities, premonitory indications,
cause-and-effect relationships at a particular geographic locale of
which professors of meteorology and climatology in some distant
university are wholly ignorant. But it does not follow that the
shamans of such cultures are able to predict the weather in Paris
or Tokyo, much less the global climate.

Certain kinds of folk knowledge are valid and priceless. Others
are at best metaphors and codifiers. Ethnomedicine, yes; astro-
physics, no. It is certainly true that all beliefs and all myths are
worthy of a respectful hearing. It is not true that all folk beliefs are
equally valid if we're talking not about an internal mindset, but
about understanding the external reality.

For centuries, science has been under a line of attack that, rather
than pseudoscience, can be called antiscience. Science, and aca-
demic scholarship in general, the contention these days goes, is
too subjective. Some even allege it's entirely subjective, as is, they
say, history. History generally is written by the victors to justify
their actions, to arouse patriotic fervour, and to suppress the
legitimate claims of the vanquished. When no overwhelming
victory takes place, each side writes self-promotional accounts of
what really happened. English histories castigated the French, and
vice versa; US histories until very recently ignored the de facto
policies of lebensraum and genocide toward Native Americans;
Japanese histories of the events leading to World War II minimize
Japanese atrocities, and suggest that their chief purpose was
altruistically to free East Asia from European and American
colonialism; Poland was invaded in 1939, Nazi historians asserted,
because Poland, ruthless and unprovoked, attacked Germany;
Soviet historians pretended that the Soviet troops that put down
the Hungarian (1956) and Czech (1968) Revolutions were invited
in by general acclamation in the invaded nations rather than by

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Russian stooges; Belgian histories tend to gloss over the atrocities
committed when the Congo was a private fiefdom of the King of
Belgium; Chinese historians are strangely oblivious of the tens of
millions of deaths caused by Mao Zedong's 'Great Leap Forward';
that God condones and even advocates slavery was repeatedly
argued from the pulpit and in the schools in Christian slave-
holding societies, but Christian polities that have freed their slaves
are mostly silent on the matter; as brilliant, widely read and sober
a historian as Edward Gibbon would not meet with Benjamin
Franklin when they found themselves at the same English country
inn, because of the late unpleasantness of the American Revolu-
tion. (Franklin then volunteered source material to Gibbon when
he turned, as Franklin was sure he soon would, from the decline
and fall of the Roman Empire to the decline and fall of the British
Empire. Franklin was right about the British Empire, but his
timetable was about two centuries early.)

These histories have traditionally been written by admired
academic historians, often pillars of the establishment. Local
dissent is given short shrift. Objectivity is sacrificed in the service
of higher goals. From this doleful fact, some have gone so far as to
conclude that there is no such thing as history, no possibility of
reconstructing the actual events; that all we have are biased
self-justifications; and that this conclusion stretches from history
to all of knowledge, science included.

And yet who would deny that there were actual sequences of
historical events, with real causal threads, even if our ability to
reconstruct them in their full weave is limited, even if the signal is
awash in an ocean of self-congratulatory noise? The danger of
subjectivity and prejudice has been apparent from the beginning
of history. Thucydides warned against it. Cicero wrote

The first law is that the historian shall never dare to set down
what is false; the second, that he shall never dare to conceal
the truth; the third, that there shall be no suspicion in his
work of either favouritism or prejudice.

Lucian of Samosata, in How History Should Be Written, published
in the year 170, urged 'The historian should be fearless and

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incorruptible; a man of independence, loving frankness and truth'.

It is the responsibility of those historians with integrity to try to
reconstruct that actual sequence of events, however disappointing
or alarming it may be. Historians learn to suppress their natural
indignation about affronts to their nations and acknowledge,
where appropriate, that their national leaders may have commit-
ted atrocious crimes. They may have to dodge outraged patriots as
an occupational hazard. They recognize that accounts of events
have passed through biased human filters, and that historians
themselves have biases. Those who want to know what actually
happened will become fully conversant with the views of histori-
ans in other, once adversary, nations. All that can be hoped for is
a set of successive approximations: by slow steps, and through
improving self-knowledge, our understanding of historical events
improves.

Something similar is true in science. We have biases; we breathe
in the prevailing prejudices from our surroundings like everyone
else. Scientists have on occasion given aid and comfort to a variety
of noxious doctrines (including the supposed 'superiority' of one
ethnic group or gender over another from measurements of brain
size or skull bumps or IQ tests). Scientists are often reluctant to
offend the rich and powerful. Occasionally, a few of them cheat
and steal. Some worked - many without a trace of moral regret -
for the Nazis. Scientists also exhibit biases connected with human
chauvinisms and with our intellectual limitations. As I've dis-
cussed earlier, scientists are also responsible for deadly technolo-
gies - sometimes inventing them on purpose, sometimes being
insufficiently cautious about unintended side-effects. But it is also
scientists who, in most such cases, have blown the whistle alerting
us to the danger.

Scientists make mistakes. Accordingly, it is the job of the
scientist to recognize our weakness, to examine the widest range
of opinions, to be ruthlessly self-critical. Science is a collective
enterprise with the error-correction machinery often running
smoothly. It has an overwhelming advantage over history,
because in science we can do experiments. If you are unsure of the
negotiations leading to the Treaty of Paris in 1814-15, replaying
the events is an unavailable option. You can only dig into old

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records. You cannot even ask questions of the participants. Every
one of them is dead.

But for many questions in science, you can rerun the event as
many times as you like, examine it in new ways, test a wide range
of alternative hypotheses. When new tools are devised, you can
perform the experiment again and see what emerges from your
improved sensitivity. In those historical sciences where you cannot
arrange a rerun, you can examine related cases and begin to
recognize their common components. We can't make stars
explode at our convenience, nor can we repeatedly evolve through
many trials a mammal from its ancestors. But we can simulate
some of the physics of supernova explosions in the laboratory, and
we can compare in staggering detail the genetic instructions of
mammals and reptiles.

The claim is also sometimes made that science is as arbitrary or
irrational as all other claims to knowledge, or that reason itself is
an illusion. The American revolutionary, Ethan Allen - leader of
the Green Mountain Boys in their capture of Fort Ticonderoga -
had some words on this subject:

Those who invalidate reason ought seriously to consider
whether they argue against reason with or without reason; if
with reason, then they establish the principle that they are
laboring to dethrone: but if they argue without reason
(which, in order to be consistent with themselves they must
do), they are out of reach of rational conviction, nor do they
deserve a rational argument.

The reader can judge the depth of this argument.

Anyone who witnesses the advance of science first-hand sees an
intensely personal undertaking. There are always a few - driven by
simple wonder and great integrity, or by frustration with the inad-
equacies of existing knowledge, or simply upset with themselves for
their imagined inability to understand what everyone else can - who
proceed to ask the devastating key questions. A few saintly person-
alities stand out amidst a roiling sea of jealousies, ambition, backbit-
ing, suppression of dissent, and absurd conceits. In some fields,

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highly productive fields, such behaviour is almost the norm.

I think all that social turmoil and human weakness aids the
enterprise of science. There is an established framework in which
any scientist can prove another wrong and make sure everyone
else knows about it. Even when our motives are base, we keep
stumbling on something new.

The American chemistry Nobel laureate Harold C. Urey once
confided to me that as he got older (he was then in his seventies),
he experienced increasingly concerted efforts to prove him wrong.
He described it as 'the fastest gun in the West' syndrome: the
young man who could outdraw the celebrated old gunslinger
would inherit his reputation and the respect paid to him. It was
annoying, he grumbled, but it did help direct the young whipper-
snappers into important areas of research that they would never
have entered on their own.

Being human, scientists also sometimes engage in observational
selection: they like to remember those cases when they've been
right and forget when they've been wrong. But in many instances,
what is 'wrong' is partly right, or stimulates others to find out
what's right. One of the most productive astrophysicists of our
time has been Fred Hoyle, responsible for monumental contribu-
tions to our understanding of the evolution of stars, the synthesis
of the chemical elements, cosmology and much else. Sometimes
he's succeeded by being right before anyone else even understood
that there was something that needed explaining. Sometimes he's
succeeded by being wrong - by being so provocative, by suggest-
ing such outrageous alternatives that the observers and experi-
mentalists feel obliged to check it out. The impassioned and
concerted effort to 'prove Fred wrong' has sometimes failed and
sometimes succeeded. In almost every case, it has pushed forward
the frontiers of knowledge. Even Hoyle at his most outrageous -
for example, proposing that the influenza and HIV viruses are
dropped down on Earth from comets, and that interstellar dust
grains are bacteria - has led to significant advances in knowledge
(although turning up nothing to support those particular notions.)

It might be useful for scientists now and again to list some of their
mistakes. It might play an instructive role in illuminating and

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demythologizing the process of science and in enlightening
younger scientists. Even Johannes Kepler, Isaac Newton, Charles
Darwin, Gregor Mendel and Albert Einstein made serious mis-
takes. But the scientific enterprise arranges things so that team-
work prevails: what one of us, even the most brilliant among us,
misses, another of us, even someone much less celebrated and
capable, may detect and rectify.

For myself, I've tended in past books to recount some of the
occasions when I've been right. Let me here mention a few of the
cases where I've been wrong: at a time when no spacecraft had
been to Venus, I thought at first that the atmospheric pressure was
several times that on Earth, rather than many tens of times. I
thought the clouds of Venus were made mainly of water, when
they turn out to be only 25 per cent water. I thought there might
be plate tectonics on Mars, when close-up spacecraft observations
now show hardly a hint of plate tectonics. I thought the highish
infrared temperatures of Titan might be due to a sizeable green-
house effect there; instead, it turns out, it is caused by a
stratospheric temperature inversion. Just before Iraq torched the
Kuwaiti oil wells in January 1991, I warned that so much smoke
might get so high as to disrupt agriculture in much of South Asia;
as events transpired, it was pitch black at noon and the tempera-
tures dropped 4-6°C over the Persian Gulf, but not much smoke
reached stratospheric altitudes and Asia was spared. I did not
sufficiently stress the uncertainty of the calculations.

Different scientists have different speculative styles, some being
much more cautious than others. As long as new ideas are testable
and scientists are not overly dogmatic, no harm is done; indeed,
considerable progress can be made. In the first four instances I've
just mentioned where I was wrong, I was trying to understand a
distant world from a few clues in the absence of thorough
spacecraft investigations. In the natural course of planetary explo-
ration more data come in, and we find an army of old ideas
ploughed down by an armamentarium of new facts.

Postmodernists have criticized Kepler's astronomy because it
emerged out of his medieval, monotheistic religious views; Darwin's
evolutionary biology for being motivated by a wish to perpetuate the

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THE DEMON-HAUNTED WORLD

privileged social class from which he came, or to justify his supposed
prior atheism; and so on. Some of these claims are just. Some are
not. But why does it matter what biases and emotional predisposi-
tions scientists bring to their studies, so long as they are scrupulously
honest and other people with different proclivities check their
results? Presumably no one would argue that the conservative view
on the sum of fourteen and twenty-seven differs from the liberal
view, or that the mathematical function that is its own derivative is
the exponential in the northern hemisphere but some other function
in the southern. Any regular periodic function can be represented to
arbitrary accuracy by a Fourier series in Muslim as well as in Hindu
mathematics. Non-commutative algebras (where A times B does not
equal B times A) are as self-consistent and meaningful for speakers
of Indo-European languages as for speakers of Finno-Ugric. Math-
ematics might be prized or ignored, but it is equally true everywhere
- independent of ethnicity, culture, language, religion, ideology.

Towards the opposite extreme, there are questions such as
whether abstract expressionism can be 'great' art, or rap 'great'
music; whether it's more important to curb inflation or unemploy-
ment; whether French culture is superior to German culture; or
whether prohibitions against murder should apply to the nation
state. Here the questions are oversimple, or the dichotomies false,
or the answers dependent on unspoken assumptions. Here local
biases might very well determine the answers.

Where in this subjective continuum, from almost fully inde-
pendent of cultural norms to almost wholly dependent on them,
does science lie? Although issues of bias and cultural chauvinism
certainly arise, and although its content is continually being
refined, science is clearly much closer to mathematics than it is to
fashion. The claim that its findings are in general arbitrary and
biased is not merely tendentious, but specious.

The historians Joyce Appleby, Lynn Hunt and Margaret Jacob
(in Telling the Truth About History, 1994) criticize Isaac Newton:
he is said to have rejected the philosophical position of Descartes
because it might challenge conventional religion and lead to social
chaos and atheism. Such criticisms amount only to the charge that
scientists are human. How Newton was buffeted by the intellec-
tual currents of his time is of course of interest to the historian of

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Antiscience

ideas; but it has little bearing on the truth of his propositions. For
them to be generally accepted, they must convince atheists and
theists alike. This is just what happened.

Appleby and her colleagues claim that 'When Darwin formu-
lated his theory of evolution, he was an atheist and a materialist,'
and suggest that evolution was a product of a purported atheist
agenda. They have hopelessly confused cause and effect. Darwin
was about to become a minister of the Church of England when
the opportunity to sail on HMS Beagle presented itself. His
religious ideas, as he himself described them, were at the time
highly conventional. He found every one of the Anglican Articles
of Faith entirely believable. Through his interrogation of Nature,
through science, it slowly dawned on him that at least some of his
religion was false. That's why he changed his religious views.

Appleby and her colleagues are appalled at Darwin's descrip-
tion of 'the low morality of savages . . . their insufficient powers
of reasoning . . . [their] weak power of self-command', and state
that 'now many people are shocked by his racism'. But there was
no racism at all, as far as I can tell, in Darwin's comment. He was
alluding to the inhabitants of Tierra del Fuego, suffering from
grinding scarcity in the most barren and Antarctic province of
Argentina. When he described a South American woman of
African origin who threw herself to her death rather than submit
to slavery, he noted that it was only prejudice that kept us from
seeing her defiance in the same heroic light as we would a similar
act by the proud matron of a noble Roman family. He was himself
almost thrown off the Beagle by Captain FitzRoy for his militant
opposition to the Captain's racism. Darwin was head and shoul-
ders above most of his contemporaries in this regard.

But again, even if he was not, how does it affect the truth or
falsity of natural selection? Thomas Jefferson and George
Washington owned slaves; Albert Einstein and Mohandas
Gandhi were imperfect husbands and fathers. The list goes on
indefinitely. We are all flawed and creatures of our times. Is it
fair to judge us by the unknown standards of the future? Some
of the habits of our age will doubtless be considered barbaric by
later generations - perhaps for insisting that small children and
even infants sleep alone instead of with their parents; or

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exciting nationalist passions as a means of gaining popular
approval and achieving high political office; or allowing bribery
and corruption as a way of life; or keeping pets; or eating
animals and jailing chimpanzees; or criminalizing the use of
euphoriants by adults; or allowing our children to grow up
ignorant.

Occasionally, in retrospect, someone stands out. In my book,
the English-born American revolutionary Thomas Paine is one
such. He was far ahead of his time. He courageously opposed
monarchy, aristocracy, racism, slavery, superstition and sexism
when all of these constituted the conventional wisdom. He was
unswerving in his criticism of conventional religion. He wrote in
The Age of Reason: 'Whenever we read the obscene stories, the
voluptuous debaucheries, the cruel and torturous executions, the
unrelenting vindictiveness with which more than half the Bible is
filled, it would be more consistent that we called it the word of a
demon than the word of God. It . . . has served to corrupt and
brutalize mankind.' At the same time the book exhibited the
deepest reverence for a Creator of the Universe whose existence
Paine argued was apparent at a glance at the natural world. But
condemning much of the Bible while embracing God seemed an
impossible position to most of his contemporaries. Christian
theologians concluded he was drunk, mad or corrupt. The Jewish
scholar David Levi forbade his co-religionists from even touching,
much less reading, the book. Paine was made to suffer so much for
his views (including being thrown into prison after the French
Revolution for being too consistent in his opposition to tyranny)
that he became an embittered old man.*

Yes, the Darwinian insight can be turned upside down and
grotesquely misused: voracious robber barons may explain their

* Paine was the author of the revolutionary pamphlet 'Common Sense'. Pub-
lished on 10 January 1776, it sold over half a million copies in the next few
months and stirred many Americans to the cause of independence. He was the
author of the three best-selling books of the eighteenth century. Later
generations reviled him for his social and religious views. Theodore Roosevelt
called him a 'filthy little atheist' - despite his profound belief in God. He is
probably the most illustrious American revolutionary uncommemorated by a
monument in Washington, DC.

Antiscience

cut-throat practices by an appeal to Social Darwinism; Nazis and
other racists may call on 'survival of the fittest' to justify genocide.
But Darwin did not make John D. Rockefeller or Adolf Hitler.
Greed, the Industrial Revolution, the free enterprise system, and
corruption of government by the monied are adequate to explain
nineteenth-century capitalism. Ethnocentrism, xenophobia, social
hierarchies, the long history of anti-Semitism in Germany, the
Versailles Treaty, German child-rearing practices, inflation and
the Depression seem adequate to explain Hitler's rise to power.
Very like these or similar events would have transpired with or
without Darwin. And modern Darwinism makes it abundantly
clear that many less ruthless traits, some not always admired by
robber barons and Fuhrers - altruism, general intelligence, com-
passion - may be the key to survival.

If we could censor Darwin, what other kinds of knowledge
could also be censored? Who would do the censoring? Who
among us is wise enough to know which information and insights
we can safely dispense with, and which will be necessary ten or a
hundred or a thousand years into the future? Surely we can exert
some discretion on which kinds of machines and products it is
safe to develop. We must in any case make such decisions,
because we do not have the resources to pursue all possible
technologies. But censoring knowledge, telling people what they
must think, is the aperture to thought police, authoritarian
government, foolish and incompetent decision-making and long-
term decline.

Fervid ideologues and authoritarian regimes find it easy and
natural to impose their views and suppress the alternatives. Nazi
scientists, such as the Nobel laureate physicist Johannes Stark,
distinguished fanciful, imaginary 'Jewish science', including rela-
tivity and quantum mechanics, from realistic, practical Aryan
science'. Another example: A new era of the magical explanation
of the world is rising,' said Adolf Hitler, 'an explanation based on
will rather than knowledge. There is no truth, in either the moral
or the scientific sense.'

As he described it to me three decades later, in 1922 the
American geneticist Hermann J. Muller flew from Berlin to

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THE DEMON-HAUNTED WORLD

Moscow in a light plane to witness the new Soviet society
firsthand. He must have liked what he saw, because - after his
discovery that radiation makes mutations (a discovery that would
later win him a Nobel Prize) - he moved to Moscow to help
establish modern genetics in the Soviet Union. But by the middle
1930s a charlatan named Trofim Lysenko had caught the notice
and then the enthusiastic support of Stalin. Lysenko argued that
genetics - which he called 'Mendelism-Weissmanism-Morganism',
after some of the founders of the field - had an unacceptable
philosophical base, and that philosophically 'correct' genetics,
genetics that paid proper obeisance to communist dialectical
materialism, would yield very different results. In particular,
Lysenko's genetics would permit an additional crop of winter
wheat - welcome news to a Soviet economy reeling from Stalin's
forced collectivization of agriculture.

Lysenko's purported evidence was suspect, there were no
experimental controls, and his broad conclusions flew in the face
of an immense body of contradictory data. As Lysenko's power
grew, Muller passionately argued that classical Mendelian genet-
ics was in full harmony with dialectical materialism, while
Lysenko, who believed in the inheritance of acquired characteris-
tics and denied a material basis of heredity, was an 'idealist', or
worse. Muller was strongly supported by N.I. Vavilov, erstwhile
president of the Ail-Union Academy of Agricultural Sciences.

In a 1936 address to the Academy of Agricultural Sciences, now
presided over by Lysenko, Muller gave a stirring address that
included these words:

If the outstanding practitioners are going to support theories
and opinions that are obviously absurd to everyone who
knows even a little about genetics - such views as those
recently put forward by President Lysenko and those who
think as he does - then the choice before us will resemble the
choice between witchcraft and medicine, between astrology
and astronomy, between alchemy and chemistry.

In a country of arbitrary arrests and police terror, this speech
displayed exemplary - many thought foolhardy - integrity and

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Antiscience

courage. In The Vavilov Affair (1984), the Soviet emigre historian
Mark Popovsky describes these words as being accompanied by
'thunderous applause from the whole hall' and 'remembered by
everyone still living who took part in the session'.

Three months later, Muller was visited in Moscow by a Western
geneticist who expressed astonishment at a widely circulated
letter, signed by Muller, that condemned the prevalence of
'Mendelism-Weissmanism-Morganism' in the West and that urged
a boycott of the forthcoming International Congress of Genetics.
Having never seen, much less signed, such a letter, an outraged
Muller concluded that it was a forgery perpetrated by Lysenko.
Muller promptly wrote an angry denunciation of Lysenko to
Pravda and mailed a copy to Stalin.

The next day Vavilov came to Muller in a state of some
agitation, informing him that he, Muller, had just volunteered to
serve in the Spanish Civil War. The letter to Pravda had put
Muller's life in danger. He left Moscow the next day, just evading,
so he was later told, the NKVD, the secret police. Vavilov was not
so lucky, and perished in 1943 in Siberia.

With the continuing support of Stalin and later of Khrushchev,
Lysenko ruthlessly suppressed classical genetics. Soviet school
biology texts in the early 1960s had as little about chromosomes
and classical genetics as many American school biology texts have
about evolution today. But no new crop of winter wheat grew;
incantations of the phrase 'dialectical materialism' went unheard
by the DNA of domesticated plants; Soviet agriculture remained
in the doldrums; and today, partly for this reason, Russia -
world-class in many other sciences - is still almost hopelessly
backward in molecular biology and genetic engineering. Two
generations of modern biologists have been lost. Lysenkoism was
not overthrown until 1964, in a series of debates and votes at the
Soviet Academy of Sciences - one of the few institutions to
maintain a degree of independence from the leaders of party and
state - in which the nuclear physicist Andrei Sakharov played an
outstanding role.

Americans tend to shake their heads in astonishment at the
Soviet experience. The idea that some state-endorsed ideology
or popular prejudice would hogtie scientific progress seems

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THE DEMON-HAUNTED WORLD

unthinkable. For two hundred years Americans have prided
themselves on being a practical, pragmatic, nonideological
people. And yet anthropological and psychological pseudo-
science has flourished in the United States - on race, for
example. Under the guise of 'creationism', a serious effort
continues to be made to prevent evolutionary theory - the most
powerful integrating idea in all of biology, and essential for
other sciences ranging from astronomy to anthropology - from
being taught in the schools.

Science is different from many another human enterprise - not, of
course, in its practitioners' being influenced by the culture they
grew up in, nor in sometimes being right and sometimes wrong
(which are common to every human activity), but in its passion for
framing testable hypotheses, in its search for definitive experi-
ments that confirm or deny ideas, in the vigour of its substantive
debate, and in its willingness to abandon ideas that have been
found wanting. If we were not aware of our own limitations,
though, if we were not seeking further data, if we were unwilling
to perform controlled experiments, if we did not respect the
evidence, we would have very little leverage in our quest for the
truth. Through opportunism and timidity we might then be
buffeted by every ideological breeze, with nothing of lasting value
to hang on to.

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Newton's Sleep

May God keep us from single vision and Newton's sleep.

William Blake,
from a poem included in a letter
to Thomas Butts (1802)

[IJgnorance more frequently begets confidence than does
knowledge: it is those who know little, and not those who
know much, who so positively assert that this or that
problem will never be solved by science.

Charles Darwin, Introduction,
The Descent of Man (1871)

By 'Newton's sleep', the poet, painter and revolutionary
William Blake seems to have meant a tunnel vision in the
perspective of Newton's physics, as well as Newton's own (incom-
plete) disengagement from mysticism. Blake thought the idea of
atoms and particles of light amusing, and Newton's influence on
our species 'satanic'. A common critique of science is that it is too
narrow. Because of our well-demonstrated fallibilities, it rules out
of court, beyond serious discourse, a wide range of uplifting
images, playful notions, earnest mysticism and stupefying won-
ders. Without physical evidence, science does not admit spirits,
souls, angels, devils or dharma bodies of the Buddha. Or alien
visitors.

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THE DEMON-HAUNTED WORLD

The American psychologist Charles Tart, who believes the
evidence for extrasensory perception is convincing, writes:

An important factor in the current popularity of 'New Age'
ideas is a reaction against the dehumanizing, despiritualizing
effects of scientism, the philosophical belief (masquerading as
objective science and held with the emotional tenacity of
born-again fundamentalism) that we are nothing but material
beings. To unthinkingly embrace anything and everything
labeled 'spiritual' or 'psychic' or 'New Age' is, of course,
foolish, for many of these ideas are factually wrong, however
noble or inspiring they are. On the other hand, this New Age
interest is a legitimate recognition of some of the realities of
human nature: People have always had and continue to have
experiences that seem to be 'psychic' or 'spiritual'.

But why should 'psychic' experiences challenge the idea that we
are made of matter and nothing but? There is very little doubt
that, in the everyday world, matter (and energy) exist. The
evidence is all around us. In contrast, as I've mentioned earlier,
the evidence for something non-material called 'spirit' or 'soul' is
very much in doubt. Of course each of us has a rich internal life.
Considering the stupendous complexity of matter, though, how
could we possibly prove that our internal life is not wholly due to
matter? Granted, there is much about human consciousness that
we do not fully understand and cannot yet explain in terms of
neurobiology. Humans have limitations, and no one knows this
better than scientists. But a multitude of aspects of the natural
world that were considered miraculous only a few generations ago
are now thoroughly understood in terms of physics and chemistry.
At least some of the mysteries of today will be comprehensively
solved by our descendants. The fact that we cannot now produce a
detailed understanding of, say, altered states of consciousness in
terms of brain chemistry no more implies the existence of a 'spirit
world' than a sunflower following the Sun in its course across the
sky was evidence of a literal miracle before we knew about
phototropism and plant hormones.

And if the world does not in all respects correspond to our

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Newton's Sleep

wishes, is this the fault of science, or of those who would impose
their wishes on the world? All the mammals - and many other
animals as well - experience emotions: fear, lust, hope, pain, love,
hate, the need to be led. Humans may brood about the future
more, but there is nothing in our emotions unique to us. On the
other hand, no other species does science as much or as well as
we. How then can science be 'dehumanizing'?

Still, it seems so unfair: some of us starve to death before we're
out of infancy, while others - by an accident of birth - live out
their lives in opulence and splendour. We can be born into an
abusive family or a reviled ethnic group, or start out with some
deformity; we go through life with the deck stacked against us,
and then we die, and that's it? Nothing but a dreamless and
endless sleep? Where's the justice in this? This is stark and brutal
and heartless. Shouldn't we have a second chance on a level
playing field? How much better if we were born again in circum-
stances that took account of how well we played our part in the
last life, no matter how stacked against us the deck was then. Or if
there were a time of judgement after we die, then - so long as we
did well with the persona we were given in this life, and were
humble and faithful and all the rest - we should be rewarded by
living joyfully until the end of time in a permanent refuge from the
agony and turmoil of the world. That's how it would be if the
world were thought out, preplanned, fair. That's how it would be
if those suffering from pain and torment were to receive the
consolation they deserve.

So societies that teach contentment with our present station
in life, in expectation of post mortem reward, tend to inoculate
themselves against revolution. Further, fear of death, which in
some respects is adaptive in the evolutionary struggle for
existence, is maladaptive in warfare. Those cultures that teach
an afterlife of bliss for heroes - or even for those who just did
what those in authority told them - might gain a competitive
advantage.

Thus, the idea of a spiritual part of our nature that survives
death, the notion of an afterlife, ought to be easy for religions and
nations to sell. This is not an issue on which we might anticipate
widespread scepticism. People will want to believe it, even if the

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evidence is meagre to nil. True, brain lesions can make us lose
major segments of our memory, or convert us from manic to
placid, or vice versa; and changes in brain chemistry can convince
us there's a massive conspiracy against us, or make us think we
hear the Voice of God. But as compelling testimony as this
provides that our personality, character, memory - if you will,
soul - resides in the matter of the brain, it is easy not to focus on
it, to find ways to evade the weight of the evidence.

And if there are powerful social institutions insisting that there
is an afterlife, it should be no surprise that dissenters tend to be
sparse, quiet and resented. Some Eastern, Christian and New Age
religions, as well as Platonism, hold that the world is unreal, that
suffering, death and matter itself are illusions; and that nothing
really exists except 'Mind'. In contrast, the prevailing scientific
view is that the mind is how we perceive what the brain does; i.e.,
it's a property of the hundred trillion neural connections in the
brain.

There is a strangely waxing academic opinion, with roots in the
1960s, that holds all views to be equally arbitrary and 'true' or
'false' to be a delusion. Perhaps it is an attempt to turn the tables
on scientists who have long argued that literary criticism, religion,
aesthetics, and much of philosophy and ethics are mere subjective
opinion, because they cannot be demonstrated like a theorem in
Euclidean geometry nor put to experimental test.

There are people who want everything to be possible, to have
their reality unconstrained. Our imagination and our needs
require more, they feel, than the comparatively little that science
teaches we may be reasonably sure of. Many New Age gurus - the
actress Shirley MacLaine among them - go so far as to embrace
solipsism, to assert that the only reality is their own thoughts. 'I
am God,' they actually say. 'I really think we are creating our own
reality,' MacLaine once told a sceptic. 'I think I'm creating you
right here.'

If I dream of being reunited with a dead parent or child, who is
to tell me that it didn't really happen? If I have a vision of myself
floating in space looking down on the Earth, maybe I was really
there; who are some scientists, who didn't even share the experi-
ence, to tell me that it's all in my head? If my religion teaches that

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it is the inalterable and inerrant word of God that the Universe is a
few thousand years old, then scientists are being offensive and
impious, as well as mistaken, when they claim it's a few billion.

Irritatingly, science claims to set limits on what we can do, even
in principle. Who says we can't travel faster than light? They used
to say that about sound, didn't they? Who's going to stop us, if we
have really powerful instruments, from measuring the position
and the momentum of an electron simultaneously? Why can't we,
if we're very clever, build a perpetual motion machine 'of the first
kind' (one that generates more energy than is supplied to it), or a
perpetual motion machine 'of the second kind' (one that never
runs down)? Who dares to set limits on human ingenuity?

In fact, Nature does. In fact, a fairly comprehensive and very
brief statement of the laws of Nature, of how the Universe works,
is contained in just such a list of prohibited acts. Tellingly,
pseudoscience and superstition tend to recognize no constraints in
Nature. Instead, 'all things are possible'. They promise a limitless
production budget, however often their adherents have been
disappointed and betrayed.

A related complaint is that science is too simple-minded, too
'reductionist'; it naively imagines that in the final accounting there
will be only a few laws of Nature - perhaps even rather simple
ones - that explain everything, that the exquisite subtlety of the
world, all the snow crystals, spiderweb latticework, spiral galax-
ies, and flashes of human insight can ultimately be 'reduced' to
such laws. Reductionism seems to pay insufficient respect to the
complexity of the Universe. It appears to some as a curious hybrid
of arrogance and intellectual laziness.

To Isaac Newton - who in the minds of critics of science
personifies 'single vision' - it looked like a clockwork Universe.
Literally. The regular, predictable orbital motions of the planets
around the Sun, or the Moon around the Earth, were described to
high precision by essentially the same differential equation that
predicts the swing of a pendulum or the oscillation of a spring. We
have a tendency today to think we occupy some exalted vantage
point, and to pity the poor Newtonians for having so limited a
world view. But within certain reasonable limitations, the same

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harmonic equations that describe clockwork really do describe the
motions of astronomical objects throughout the Universe. This is
a profound, not a trivial parallelism.

Of course, there are no gears in the solar system, and the
component parts of the gravitational clockwork do not touch.
Planets generally have more complicated motions than pendulums
and springs. Also, the clockwork model breaks down in certain
circumstances: over very long periods of time, the gravitational
tugs of distant worlds - tugs that might seem wholly insignificant
over a few orbits - can build up, and some little world can go
unexpectedly careening out of its accustomed course. However,
something like chaotic motion is also known in pendulum clocks;
if we displace the bob too far from the perpendicular, a wild and
ugly motion ensues. But the solar system keeps better time than
any mechanical clock, and the whole idea of keeping time comes
from the observed motion of the Sun and stars.

The astonishing fact is that similar mathematics applies so well
to planets and to clocks. It needn't have been this way. We didn't
impose it on the Universe. That's the way the Universe is. If this is
reductionism, so be it.

Until the middle twentieth century, there had been a strong
belief - among theologians, philosophers and many biologists -
that life was not 'reducible' to the laws of physics and chemistry,
that there was a 'vital force', an 'entelechy', a tao, a mana that
made living things go. It 'animated' life. It was impossible to see
how mere atoms and molecules could account for the intricacy and
elegance, the fitting of form to function, of a living thing. The
world's religions were invoked: God or the gods breathed life,
soul-stuff, into inanimate matter. The eighteenth-century chemist
Joseph Priestley tried to find the 'vital force'. He weighed a mouse
just before and just after it died. It weighed the same. All such
attempts have failed. If there is soul-stuff, evidently it weighs
nothing, that is, it is not made of matter.

Nevertheless, even biological materialists entertained reserva-
tions; perhaps, if not plant, animal, fungal and microbial souls,
some still undiscovered principle of science was needed to under-
stand life. For example, the British physiologist J.S. Haldane
(father of J. B.S. Haldane) asked in 1932:

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What intelligible account can the mechanistic theory of life
give of the . . . recovery from disease and injuries? Simply
none at all, except that these phenomena are so complex and
strange that as yet we cannot understand them. It is exactly
the same with the closely related phenomena of reproduc-
tion. We cannot by any stretch of the imagination conceive a
delicate and complex mechanism which is capable, like a
living organism, of reproducing itself indefinitely often.

But only a few decades later and our knowledge of immunology
and molecular biology have enormously clarified these once
impenetrable mysteries.

I remember very well when the molecular structure of DNA
and the nature of the genetic code were first elucidated in the
1950s and 1960s, how biologists who studied whole organisms
accused the new proponents of molecular biology of reductionism.
('They'll never understand even a worm with their DNA.') Of
course reducing everything to a 'vital force' is no less reduction-
ism. But it is now clear that all life on Earth, every single living
thing, has its genetic information encoded in its nucleic acids and
employs fundamentally the same codebook to implement the
hereditary instructions. We have learned how to read the code.
The same few dozen organic molecules are used over and over
again in biology for the widest variety of functions. Genes bearing
significant responsibility for cystic fibrosis and breast cancer have
been identified. The 1.8 million rungs of the DNA ladder of the
bacterium Haemophilis influenzae, comprising its 1,743 genes,
have been sequenced. The specific function of most of these genes
is beautifully detailed - from the manufacture and folding of
hundreds of complex molecules, to protection against heat and
antibiotics, to increasing the mutation rate, to making identical
copies of the bacterium. Much of the genomes of many other
organisms (including the roundworm Caenorhabditis elegans)
have now been mapped. Molecular biologists are busily recording
the sequence of the three billion nucleotides that specify how to
make a human being. In another decade or two, they'll be done.
(Whether the benefits will ultimately exceed the risks seems by no
means certain.)

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The continuity between atomic physics, molecular chemistry,
and that holy of holies, the nature of reproduction and heredity,
has now been established. No new principle of science need be
invoked. It looks as if there are a small number of simple facts that
can be used to understand the enormous intricacy and variety of
living things. (Molecular genetics also teaches that each organism
has its own particularity.)

Reductionism is even better established in physics and chemis-
try. I will later describe the unexpected coalescence of our
understanding of electricity, magnetism, light and relativity into a
single framework. We've known for centuries that a handful of
comparatively simple laws not only explains but quantitatively and
accurately predicts a breathtaking variety of phenomena, not just
on Earth but through the entire Universe.

We hear - for example from the theologian Langdon Gilkey in
his Nature, Reality and the Sacred - that the notion of the laws of
Nature being everywhere the same is simply a preconception
imposed on the Universe by fallible scientists and their social
milieu. He longs for other kinds of 'knowledge', as valid in their
contexts as science is in its. But the order of the Universe is not an
assumption; it's an observed fact. We detect the light from distant
quasars only because the laws of electromagnetism are the same
ten billion light years away as here. The spectra of those quasars
are recognizable only because the same chemical elements are
present there as here, and because the same laws of quantum
mechanics apply. The motion of galaxies around one another
follows familiar Newtonian gravity. Gravitational lenses and
binary pulsar spin-downs reveal general relativity in the depths of
space. We could have lived in a Universe with different laws in
every province, but we do not. This fact cannot but elicit feelings
of reverence and awe.

We might have lived in a Universe in which nothing could be
understood by a few simple laws, in which Nature was complex
beyond our abilities to understand, in which laws that apply on
Earth are invalid on Mars, or in a distant quasar. But the evidence
- not the preconceptions, the evidence - proves otherwise.
Luckily for us, we live in a Universe in which much can be
'reduced' to a small number of comparatively simple laws of

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Nature. Otherwise we might have lacked the intellectual capacity
and grasp to comprehend the world.

Of course, we may make mistakes in applying a reductionist
programme to science. There may be aspects which, for all we
know, are not reducible to a few comparatively simple laws. But
in the light of the findings in the last few centuries, it seems foolish
to complain about reductionism. It is not a deficiency but one of
the chief triumphs of science. And, it seems to me, its findings are
perfectly consonant with many religions (although it does not
prove their validity). Why should a few simple laws of Nature
explain so much and hold sway throughout this vast Universe?
Isn't this just what you might expect from a Creator of the
Universe? Why should some religious people oppose the reduc-
tionist programme in science, except out of some misplaced love
of mysticism?

Attempts to reconcile religion and science have been on the religious
agenda for centuries - at least for those who did not insist on Biblical
and Qu'ranic literalism with no room for allegory or metaphor.

The crowning achievements of Roman Catholic theology are the
Summa Theologica and the Summa Contra Gentiles (Against the
Gentiles') of St Thomas Aquinas. Out of the maelstrom of sophisti-
cated Islamic philosophy that tumbled into Christendom in the
twelfth and thirteenth centuries were the books of the ancient
Greeks, especially Aristotle, works even on casual inspection of high
accomplishment. Was this ancient learning compatible with God's
Holy Word?* In the Summa Theologica, Aquinas set himself the task
of reconciling 631 questions between Christian and classical sources.
But how to do this where a clear dispute arises? It cannot be
accomplished without some supervening organizing principle, some
superior way to know the world. Often, Aquinas appealed to
common sense and the natural world, i.e., science used as an
error-correcting device. With some contortion of both common
sense and Nature, he managed to reconcile all 631 problems.
(Although when push came to shove, the desired answer was simply

* This was no dilemma for many others. 'I believe; therefore I understand' said
St Anselm in the eleventh century.

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assumed. Faith always got the nod over Reason.) Similar attempts at
reconciliation permeate Talmudic and post-Talmudic Jewish litera-
ture and medieval Islamic philosophy.

But tenets at the heart of religion can be tested scientifically.
This in itself makes some religious bureaucrats and believers
wary of science. Is the Eucharist, as the Church teaches, in fact
and not just as productive metaphor, the flesh of Jesus Christ,
or is it, chemically, microscopically and in other ways, just a
wafer handed to you by a priest?* Will the world be destroyed
at the end of the 52-year Venus cycle unless humans are
sacrificed to the gods?* Does the occasional uncircumcised
Jewish man fare worse than his co-religionists who abide by the
ancient covenant in which God demands a piece of foreskin
from every male worshipper? Are there humans populating
innumerable other planets, as the Latter Day Saints teach?
Were whites created from blacks by a mad scientist, as the
Nation of Islam asserts? Would the Sun indeed not rise if the
Hindu sacrificial rite is omitted (as we are assured would be the
case in the Satapatha Brahmana)?

We can gain some insight into the human roots of prayer by
examining those of unfamiliar religions and cultures. Here, for
example, is what is written in a cuneiform inscription on a
Babylonian cylinder seal from the Second Millennium BC:

Oh, Ninlil, Lady of the Lands, in your marriage bed, in the
abode of your delight, intercede for me with Enlil, your
beloved. [Signed] Mili-Shipak, Shatammu of Ninmah.

* There was a time when the answer to this question was a matter of life or death.
Miles Phillips was an English sailor, stranded in Spanish Mexico. He and his
fellows were brought up before the Inquisition in the year 1574. They were
asked 'Whether we did not believe that the Host of bread which the priest did
hold up over his head, and the wine that was in the chalice, was the very true
and perfect body and blood of our Saviour Christ, Yea or No? To which,'
Phillips adds, 'if we answered not "Yea!" then there was no way but death.'
f Since this Mesoamerican ritual has not really been practised for five centuries,
we have the perspective to reflect on the tens of thousands of willing and
unwilling sacrifices to the Aztec and Mayan gods who reconciled themselves to
their fates with the confident faith that they were dying to save the Universe.

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It's been a long time since there's been a Shatammu in Ninmah, or
even a Ninmah. Despite the fact that Enlil and Ninlil were major
gods - people all over the civilized western world had prayed to
them for two thousand years - was poor Mili-Shipak in fact
praying to a phantom, to a societally condoned product of his
imagination? And if so, what about us? Or is this blasphemy, a
forbidden question, as doubtless it was among the worshippers of
Enlil?

Does prayer work at all? Which ones?

There's a category of prayer in which God is begged to
intervene in human history or just to right some real or imagined
injustice or natural calamity - for example, when a bishop from
the American West prays for God to intervene and end a
devastating dry spell. Why is the prayer needed? Didn't God
know of the drought? Was he unaware that it threatened the
bishop's parishioners? What is implied here about the limitations
of a supposedly omnipotent and omniscient deity? The bishop
asked his followers to pray as well. Is God more likely to intervene
when many pray for mercy or justice than when only a few do? Or
consider the following request, printed in 1994 in The Prayer and
Action Weekly News: Iowa's Weekly Christian Information
Source:

Can you join me in praying that God will burn down the
Planned Parenthood in Des Moines in a manner no one can
mistake for any human torching, which impartial investiga-
tors will have to attribute to miraculous (unexplainable)
causes, and which Christians will have to attribute to the
Hand of God?

We've discussed faith-healing. What about longevity through
prayer? The Victorian statistician Francis Galton argued that,
other things being equal, British monarchs ought to be very
long-lived, because millions of people all over the world daily
intoned the heartfelt mantra 'God Save the Queen' (or King).
Yet, he showed, if anything, they don't live as long as other
members of the wealthy and pampered aristocratic class. Tens of
millions of people in concert publicly wished (although they did

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not exactly pray) that Mao Zedong would live 'for ten thousand
years'. Nearly everyone in ancient Egypt exhorted the gods to let
the Pharaoh live 'forever'. These collective prayers failed. Their
failure constitutes data.

By making pronouncements that are, even if only in principle,
testable, religions, however unwillingly, enter the arena of sci-
ence. Religions can no longer make unchallenged assertions about
reality so long as they do not seize secular power, provided they
cannot coerce belief.

This, in turn, has infuriated some followers of some religions.
Occasionally they threaten sceptics with the direst imaginable
penalties. Consider the following high stakes alternative by Wil-
liam Blake in his innocuously titled Auguries of Innocence:

He who shall teach the Child to Doubt
The rotting Grave shall ne'er get out.
He who respects the Infant's Faith
Triumphs over Hell & Death

Of course many religions, devoted to reverence, awe, ethics,
ritual, community, family, charity, and political and economic
justice, are in no way challenged, but rather uplifted, by the
findings of science. There is no necessary conflict between science
and religion. On one level, they share similar and consonant roles,
and each needs the other. Open and vigorous debate, even the
consecration of doubt, is a Christian tradition going back to John
Milton's Areopagitica (1644). Some of mainstream Christianity
and Judaism embraces and even anticipated at least a portion of
the humility, self-criticism, reasoned debate, and questioning of
received wisdom that the best of science offers. But other sects,
sometimes called conservative or fundamentalist - and today they
seem to be in the ascendant, with the mainstream religions almost
inaudible and invisible - have chosen to make a stand on matters
subject to disproof, and thus have something to fear from science.

The religious traditions are often so rich and multivariate that
they offer ample opportunity for renewal and revision, again
especially when their sacred books can be interpreted metaphori-
cally and allegorically. There is thus a middle ground of confessing

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past errors, as the Roman Catholic Church did in its 1992
acknowledgement that Galileo was right after all, that the Earth
does revolve around the Sun: three centuries late, but courageous
and most welcome none the less. Modern Roman Catholicism has
no quarrel with the Big Bang, with a Universe 15 billion or so
years old, with the first living things arising from prebiological
molecules, or with humans evolving from ape-like ancestors -
although it has special opinions on 'ensoulment'. Most main-
stream Protestant and Jewish faiths take the same sturdy position.

In theological discussion with religious leaders, I often ask what
their response would be if a central tenet of their faith were
disproved by science. When I put this question to the current,
Fourteenth, Dalai Lama, he unhesitatingly replied as no conserva-
tive or fundamentalist religious leaders do: in such a case, he said,
Tibetan Buddhism would have to change.

Even, I asked, if it's a really central tenet, like (I searched for an
example) reincarnation?

Even then, he answered.

However, he added with a twinkle, it's going to be hard to
disprove reincarnation.

Plainly, the Dalai Lama is right. Religious doctrine that is
insulated from disproof has little reason to worry about the
advance of science. The grand idea, common to many faiths, of a
Creator of the Universe is one such doctrine - difficult alike to
demonstrate or to dismiss.

Moses Maimonides, in his Guide for the Perplexed, held that
God could be truly known only if there were free and open study
of both physics and theology [I, 55]. What would happen if science
demonstrated an infinitely old Universe? Then theology would
have to be seriously revamped [II, 25]. Indeed, this is the one
conceivable finding of science that could disprove a Creator -
because an infinitely old universe would never have been created.
It would have always been here.

There are other doctrines, interests and concerns that also
worry about what science will find out. Perhaps, they suggest, it's
better not to know. If men and women turn out to have different
hereditary propensities, won't this be used as an excuse for the
former to suppress the latter? If there's a genetic component of

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violence, might this justify repression of one ethnic group by
another, or even precautionary incarceration? If mental illness is
just brain chemistry, doesn't this unravel our efforts to keep a
grasp on reality or to be responsible for our actions? If we are not
the special handiwork of the Creator of the Universe, if our basic
moral laws are merely invented by fallible lawgivers, isn't our
struggle to maintain an orderly society undermined?

I suggest that in every one of these cases, religious or secular,
we are much better off if we know the best available approxima-
tion to the truth, and if we keep before us a keen apprehension of
the errors our interest group or belief system has committed in the
past. In every case the imagined dire consequences of the truth
being generally known are exaggerated. And again, we are not
wise enough to know which lies, or even which shadings of the
facts, can competently serve some higher social purpose, espe-
cially in the long run.

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The mind of man - how far will it advance? Where will its
daring impudence find limits? If human villainy and human
life shall wax in due proportion, if the son shall always grow
in wickedness past his father, the gods must add another
world to this that all the sinners may have space enough.

Euripides,
Hippolytus (428 BC)

In a post-war meeting with President Harry S Truman, J. Robert
Oppenheimer - the scientific director of the Manhattan nuclear
weapons project - mournfully commented that scientists had bloody
hands; they had now known sin. Afterwards, Truman instructed his
aides that he never wished to see Oppenheimer again. Sometimes
scientists are castigated for doing evil, and sometimes for warning
about the evil uses to which science may be put.

More often, science is taken to task because it and its
products are said to be morally neutral, ethically ambiguous, as
readily employed in the service of evil as of good. This is an old
indictment. It goes back probably to the flaking of stone tools
and the domestication of fire. Since technology has been with
our ancestral line from before the first human, since we are a
technological species, this problem is not so much one of
science as of human nature. By this I don't mean that science
has no responsibility for the misuse of its findings. It has

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profound responsibility, and the more powerful its products the
greater its responsibility.

Like assault weapons and market derivatives, the technologies
that allow us to alter the global environment that sustains us
should mandate caution and prudence. Yes, it's the same old
humans who have made it so far. Yes, we're developing new
technologies as we always have. But when the weaknesses we've
always had join forces with a capacity to do harm on an unprec-
edented planetary scale, something more is required of us - an
emerging ethic that also must be established on an unprecedented
planetary scale.

Sometimes scientists try to have it both ways: to take credit for
those applications of science that enrich our lives, but to distance
themselves from the instruments of death, intentional and inadvert-
ent, that also trace back to scientific research. The Australian
philosopher John Passmore writes in his book Science and Its Critics:

The Spanish Inquisition sought to avoid direct responsibility
for the burning of heretics by handing them over to the
secular arm; to burn them itself, it piously explained, would
be wholly inconsistent with its Christian principles. Few of us
would allow the Inquisition thus easily to wipe its hands clean
of bloodshed; it knew quite well what would happen.
Equally, where the technological application of scientific
discoveries is clear and obvious - as when a scientist works on
nerve gases - he cannot properly claim that such applications
are 'none of his business', merely on the grounds that it is the
military forces, not scientists, who use the gases to disable or
kill. This is even more obvious when the scientist deliberately
offers help to governments, in exchange for funds. If a
scientist, or a philosopher, accepts funds from some such
body as an office of naval research, then he is cheating if he
knows his work will be useless to them and must take some
responsibility for the outcome if he knows that it will be
useful. He is subject, properly subject, to praise or blame in
relation to any innovations which flow from his work.

An important case history is provided by the career of the

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Hungarian-born physicist Edward Teller. Teller was marked at a
young age by the Bela Kuhn communist revolution in Hungary, in
which the property of middle-class families like his was expropri-
ated, and by losing part of his leg in a streetcar accident, leaving
him in permanent pain. His early contributions ranged from
quantum mechanical selection rules and solid state physics to
cosmology. It was he who chauffeured the physicist Leo Szilard to
the vacationing Albert Einstein on Long Island in July 1939 - a
meeting that led to the historic letter from Einstein to President
Franklin Roosevelt urging, in view of both scientific and political
events in Nazi Germany, that the United States develop a fission,
or 'atomic' bomb. Recruited to work on the Manhattan Project,
Teller arrived at Los Alamos and promptly refused to cooperate -
not because he was dismayed at what an atomic bomb might do,
but just the opposite: because he wanted to work on a much more
destructive weapon, the fusion, or thermonuclear, or hydrogen
bomb. (While there is a practical upper limit on the yield or
destructive energy of an atomic bomb, there is no such limit for a
hydrogen bomb. But a hydrogen bomb needs an atomic bomb as
trigger.)

After the fission bomb was invented, after Germany and Japan
surrendered, after the war was over, Teller remained a persistent
advocate of what was called 'the Super', specifically intended to
intimidate the Soviet Union. Concern about the rebuilding,
toughened and militarized Soviet Union under Stalin and the
national paranoia in America called McCarthyism, eased Teller's
path. A substantial obstacle was offered, though, in the person of
Oppenheimer, who had become the chairman of the General
Advisory Committee to the post-war Atomic Energy Commis-
sion. Teller provided critical testimony at a government hearing,
questioning Oppenheimer's loyalty to the United States. Teller's
involvement is generally thought to have played a major role in
the aftermath: although Oppenheimer's loyalty was not exactly
impugned by the review board, somehow his security clearance
was denied, he was retired from the AEC, and Teller's way to the
Super was greased.

The technique for making a thermonuclear weapon is generally
attributed to Teller and the mathematician Stanislas Ulam. Hans

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Bethe, the Nobel laureate physicist who headed the Theoretical
Division at the Manhattan Project and who played a major role in
the development of both the atomic and the hydrogen bombs,
attests that Teller's original suggestion was flawed, and that the
work of many people was necessary to bring the thermonuclear
weapon to reality. With fundamental technical contributions from
a young physicist named Richard Garwin, the first US thermonu-
clear 'device' was exploded in 1952. It was too unwieldy to be
carried by a missile or bomber; it just sat there where it was
assembled and blew up. The first true hydrogen bomb was a
Soviet invention exploded one year later. There has been debate
on whether the Soviet Union would have developed a thermonu-
clear weapon if the United States had not, and whether a US
thermonuclear weapon was even needed to deter Soviet use of
their hydrogen bomb, since the US by then possessed a substantial
arsenal of fission weapons. The preponderance of current evi-
dence is that the USSR, even before it exploded its first fission
bomb, had a workable design for a thermonuclear weapon. It was
'the next logical step'. But Soviet pursuit of fusion weapons was
much aided by the knowledge, from espionage, that the Ameri-
cans were working on them.

From my point of view, the consequences of global nuclear war
became much more dangerous with the invention of the hydrogen
bomb, because airbursts of thermonuclear weapons are much
more capable of burning cities, generating vast amounts of smoke,
cooling and darkening the Earth, and inducing global-scale
nuclear winter. This was perhaps the most controversial scientific
debate I've been involved in (from about 1983-90). Much of the
debate was politically driven. The strategic implications of nuclear
winter were disquieting to those wedded to a policy of massive
retaliation to deter a nuclear attack, or to those wishing to
preserve the option of a massive first strike. In either case, the
environmental consequences work the self-destruction of any
nation launching large numbers of thermonuclear weapons even
with no retaliation from the adversary. A major segment of the
strategic policy of decades, and the reason for accumulating tens
of thousands of nuclear weapons, suddenly became much less
credible.

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The global temperature declines predicted in the original (1983)
nuclear winter scientific paper were 15-20°C; current estimates
are 10-15°C. The two values are in good agreement considering
the irreducible uncertainties in the calculations. Both temperature
declines are much greater than the difference between current
global temperatures and those of the last Ice Age. The long-term
consequences of global thermonuclear war have been estimated
by an international team of 200 scientists, who concluded that
through nuclear winter the global civilization and most of the
people on Earth, including those far from the northern mid-
latitude target zone, would be at risk, mainly from starvation. If
large-scale nuclear war ever occurs, with cities targeted, the effort
of Edward Teller and his colleagues in the United States (and the
counterpart team headed by Andrei Sakharov in the Soviet
Union) might be responsible for lowering the curtain on the
human future. The hydrogen bomb is by far the most horrific
weapon ever invented.

When nuclear winter was discovered in 1983, Teller was quick
to argue both (1) that the physics was mistaken, and (2) that the
discovery had been made years earlier under his tutelage at the
Lawrence Livermore National Laboratory. There is in fact no
evidence for such a prior discovery, and considerable evidence
that those in every nation charged to inform their national leaders
of the effects of nuclear weapons had consistently overlooked
nuclear winter. But if Teller is right, then it was unconscionable of
him not to have disclosed the purported discovery to the affected
parties - the citizens and leaders of his nation and the world. As in
the Stanley Kubrick movie Dr Strangelove, classifying the ultimate
weapon - so no one knows that it exists or what it can do - is the
ultimate absurdity.

It seems to me impossible for any normal human being to be
untroubled by helping to make such an invention, even putting
nuclear winter aside. The stresses, conscious or unconscious, on
those who take credit for the contrivance must be considerable.
Whatever his actual contributions, Edward Teller has been widely
described as the 'father' of the hydrogen bomb. In an admiring
1954 article, Life magazine described his 'almost fanatic determi-
nation' to build the hydrogen bomb. Much of his subsequent

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career can, I think, be understood as an attempt to justify what he
begat. Teller has contended, not implausibly, that hydrogen
bombs keep the peace, or at least prevent thermonuclear war,
because the consequences of warfare between nuclear powers are
now too dangerous. We haven't had a nuclear war yet, have we?
But all such arguments assume that the nuclear-armed nations
are and always will be, without exception, rational actors, and
that bouts of anger and revenge and madness will never
overtake their leaders (or military and secret police officers in
charge of nuclear weapons). In the century of Hitler and Stalin,
this seems ingenuous.

Teller has been a major force in preventing a comprehensive
treaty banning nuclear weapons tests. He made it much more
difficult to accomplish the 1963 Limited (above-ground) Test Ban
Treaty. His argument that above-ground testing was essential to
maintain and 'improve' the nuclear arsenals, that ratifying the
treaty would 'give away the future safety of our country' has
proven specious. He has also been a vigorous proponent of the
safety and cost-effectiveness of fission power plants, claiming
himself to be the only casualty of the Three Mile Island nuclear
accident in Pennsylvania in 1979; he had a heart attack, he says,
debating the issue.

Teller advocated exploding nuclear weapons from Alaska to
South Africa, to dredge harbours and canals, to obliterate trou-
blesome mountains, to do heavy earth-moving. When he pro-
posed such a scheme to Queen Frederika of Greece, she is said to
have responded, 'Thank you, Dr Teller, but Greece has enough
quaint ruins already.' Want to test Einstein's general relativity?
Then explode a nuclear weapon on the far side of the Sun, Teller
proposed. Want to understand the chemical composition of the
Moon? Then fly a hydrogen bomb to the Moon, explode it, and
examine the spectrum of the flash and fireball.

Also in the 1980s, Teller sold President Ronald Reagan the
notion of Star Wars, called by them the 'Strategic Defense
Initiative', SDI Reagan seems to have believed a highly imagina-
tive story of Teller's that it was possible to build a desk-sized
orbiting hydrogen-bomb-driven X-ray laser that would destroy
10,000 Soviet warheads in flight, and provide genuine protection

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for the citizens of the United States in case of global thermo-
nuclear war.

It is claimed by apologists for the Reagan administration
that, whatever the exaggerations in capability, some of it
intentional, SDI was responsible for the collapse of the Soviet
Union. There is no serious evidence in support of this conten-
tion. Andrei Sakharov, Yevgeny Velikhov, Roald Sagdeev, and
other scientists who advised President Mikhail Gorbachev
made it clear that if the United States really went ahead with a
Star Wars programme, the safest and cheapest Soviet response
would be merely to augment its existing arsenal of nuclear
weapons and delivery systems. In this way Star Wars could have
increased, not decreased, the peril of thermonuclear war. At
any rate, Soviet expenditures on space-based defences against
American nuclear missiles were comparatively paltry, hardly of
a magnitude to trigger a collapse of the Soviet economy. The
fall of the USSR has much more to do with the failure of the
command economy, growing awareness of the standard of
living in the west, widespread disaffection from a moribund
Communist ideology, and - although he did not intend such an
outcome - Gorbachev's promotion of glasnost, or openness.

Ten thousand American scientists and engineers publicly
pledged they would not work on Star Wars or accept money from
the SDI organization. This provides an example of widespread
and courageous non-cooperation by scientists (at some conceiv-
able personal cost) with a democratic government that had,
temporarily at least, lost its way.

Teller has also advocated the development of burrowing
nuclear warheads, so that underground command centres and
deeply buried shelters for the leadership (and their families) of an
adversary nation might be dug down to and wiped out; and
0.1-kiloton nuclear warheads that would saturate an enemy coun-
try, obliterating its infrastructure 'without a single casualty'.
Civilians would be alerted in advance. Nuclear war would be
humane.

As I write, Edward Teller - still vigorous and retaining consid-
erable intellectual powers into his late eighties - has mounted a
campaign, with his counterpart in the former Soviet nuclear

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weapons establishment, to develop and explode new genera-
tions of high-yield thermonuclear weapons in space, in order to
destroy or deflect asteroids that might be on collision trajecto-
ries with the Earth. I worry that premature experimentation
with the orbits of nearby asteroids may involve extreme dangers
for our species.

Dr Teller and I have met privately. We've debated at
scientific meetings, in the national media, and in a closed rump
session of Congress. We've had strong disagreements, espe-
cially on Star Wars, nuclear winter and asteroid defence.
Perhaps all this has hopelessly coloured my view of him.
Although he has always been a fervent anticommunist and
technophile, as I look back over his life it seems to me I see
something more in his desperate attempt to justify the hydro-
gen bomb: its effects aren't as bad as you might think. It can be
used to defend the world from other hydrogen bombs, for
science, for civil engineering, to protect the population of the
United States against an enemy's thermonuclear weapons, to
wage war humanely, to save the planet from random hazards
from space. Somehow, somewhere, he wants to believe that
thermonuclear weapons, and he, will be acknowledged by the
human species as its saviour and not its destroyer.

When scientific research provides fallible nations and politi-
cal leaders with formidable, indeed awesome powers, many
dangers present themselves: one is that some of the scientists
involved may lose all but a superficial semblance of objectivity.
As always, power tends to corrupt. In this circumstance, the
institution of secrecy is especially pernicious, and the checks
and balances of a democracy become especially valuable.
(Teller, who has flourished in the secrecy culture, has also
repeatedly attacked it.) The CIA Inspector General com-
mented in 1995 that 'absolute secrecy corrupts absolutely'. The
most open and vigorous debate is often the only protection
against the most perilous misuse of technology. The critical
piece of the counterargument may be something obvious that
many scientists or even lay people could come up with provided
there were no penalties for speaking out. Or it might be
something more subtle, something that would be noted by an

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obscure graduate student in some locale remote from Washington,
DC, who, if the arguments were closely held and highly secret,
would never have the opportunity to address the issue.

What realm of human endeavour is not morally ambiguous? Even
folk institutions that purport to give us advice on behaviour and
ethics seem fraught with contradictions. Consider aphorisms -
haste makes waste; yes, but a stitch in time saves nine. Better safe
than sorry; but nothing ventured, nothing gained. Where there's
smoke, there's fire; but you can't tell a book by its cover. A penny
saved is a penny earned; but you can't take it with you. He who
hesitates is lost; but fools rush in where angels fear to tread. Two
heads are better than one; but too many cooks spoil the broth.
There was a time when people planned or justified their actions on
the basis of such contradictory platitudes. What is the moral
responsibility of the aphorist? Or the Sun-sign astrologer, the
Tarot card reader, the tabloid prophet?

Or consider the mainstream religions. We are enjoined in
Micah to do justly and love mercy; in Exodus we are forbidden to
commit murder; in Leviticus we are commanded to love our
neighbour as ourselves; and in the Gospels we are urged to love
our enemies. Yet think of the rivers of blood spilled by fervent
followers of the books in which these well-meaning exhortations
are embedded.

In Joshua and in the second half of Numbers is celebrated the
mass murder of men, women, children, down to the domestic
animals in city after city across the whole land of Canaan. Jericho
is obliterated in a kherem, a 'holy war'. The only justification
offered for this slaughter is the mass murderers' claim that, in
exchange for circumcising their sons and adopting a particular set
of rituals, their ancestors were long before promised that this land
was their land. Not a hint of self-reproach, not a muttering of
patriarchal or divine disquiet at these campaigns of extermination
can be dug out of holy scripture. Instead, Joshua 'destroyed all
that breathed, as the Lord God of Israel commanded' (Joshua, x,
40). And these events are not incidental, but central to the main
narrative thrust of the Old Testament. Similar stories of mass
murder (and in the case of the Amalekites, genocide) can be

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found in the books of Saul, Esther, and elsewhere in the Bible,
with hardly a pang of moral doubt. It was all, of course, troubling
to liberal theologians of a later age.

It is properly said that the Devil can 'quote Scripture to his
purpose'. The Bible is full of so many stories of contradictory
moral purpose that every generation can find scriptural justifica-
tion for nearly any action it proposes, from incest, slavery and
mass murder to the most refined love, courage and self-sacrifice.
And this moral multiple personality disorder is hardly restricted to
Judaism and Christianity. You can find it deep within Islam, the
Hindu tradition, indeed nearly all the world's religions. Perhaps
then it is not so much scientists as people who are morally
ambiguous.

It is the particular task of scientists, I believe, to alert the public
to possible dangers, especially those emanating from science or
foreseeable through the use of science. Such a mission is, you
might say, prophetic. Clearly the warnings need to be judicious
and not more flamboyant than the dangers require; but if we must
make errors, given the stakes, they should be on the side of safety.

Among the !Kung San hunter-gatherers of the Kalahari Desert,
when two men, perhaps testosterone-inflamed, would begin to
argue, the women would reach for their poison arrows and put the
weapons out of harm's way. Today our poison arrows can destroy
the global civilization and just possibly annihilate our species. The
price of moral ambiguity is now too high. For this reason - and not
because of its approach to knowledge - the ethical responsibility
of scientists must also be high, extraordinarily high, unprecedent-
edly high. I wish graduate science programmes explicitly and
systematically raised these questions with fledgling scientists and
engineers. And sometimes I wonder whether in our society, too,
the women - and the children - will eventually put the poison
arrows out of harm's way.

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and Wonder

Nothing is too wonderful to be true.

Remark attributed to
Michael Faraday (1791-1867)

Insight, untested and unsupported, is an insufficient
guarantee of truth.

Bertrand Russell,

Mysticism and Logic (1929)

When we are asked to swear in courts of law that we will tell
'the truth, the whole truth, and nothing but the truth', we
are being asked the impossible. It is simply beyond our powers.
Our memories are fallible; even scientific truth is merely an
approximation; and we are ignorant about nearly all of the
Universe. Nevertheless, a life may depend on our testimony. To
swear to tell the truth, the whole truth, and nothing but the truth
to the limit of our abilities is a fair request. Without the qualifying
phrase, though, it's simply out of touch. But such a qualification,
however consonant with human reality, is unacceptable to any
legal system. If everyone tells the truth only to a degree deter-
mined by individual judgement, then incriminating or awkward
facts might be withheld, events shaded, culpability hidden,
responsibility evaded, and justice denied. So the law strives for an
impossible standard of accuracy, and we do the best we can.

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In the jury selection process, the court needs to be reassured
that the verdict will be based on evidence. It makes heroic efforts
to weed out bias. It is aware of human imperfection. Does the
potential juror personally know the district attorney, or the
prosecutor, or the defence attorney? What about the judge or the
other jurors? Has she formed an opinion about this case not from
the facts laid out in court but from pre-trial publicity? Will she
assign evidence from police officers greater or lesser weight than
evidence from witnesses for the defence? Is she biased against the
defendant's ethnic group? Does the potential juror live in the
neighbourhood where the crimes were committed, and might that
influence her judgement? Does she have a scientific background
about matters on which expert witnesses will testify? (This is often
a count against her.) Are any of her relatives or close family
members employed in law enforcement or criminal law? Has she
herself ever had any run-ins with police that might influence her
judgement in the trial? Was any close friend or relative ever
arrested on a similar charge?

The American system of jurisprudence recognizes a wide range
of factors, predispositions, prejudices and experiences that might
cloud our judgement, or affect our objectivity, sometimes even
without our knowing it. It goes to great, perhaps even extrava-
gant, lengths to safeguard the process of judgement in a criminal
trial from the human weaknesses of those who must decide on
innocence or guilt. Even then, of course, the process sometimes
fails.

Why would we settle for anything less when interrogating the
natural world, or when attempting to decide on vital matters of
politics, economics, religion and ethics?

If it is to be applied consistently, science imposes, in exchange for
its manifold gifts, a certain onerous burden: we are enjoined, no
matter how uncomfortable it might be, to consider ourselves and
our cultural institutions scientifically and not to accept uncritically
whatever we're told; to surmount as best we can our hopes,
conceits and unexamined beliefs; to view ourselves as we really
are. Can we conscientiously and courageously follow planetary
motion or bacterial genetics wherever the search may lead, but

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declare the origin of matter or human behaviour off-limits?
Because its explanatory power is so great, once you get the hang
of scientific reasoning you're eager to apply it everywhere.
However, in the course of looking deeply within ourselves, we
may challenge notions that give comfort before the terrors of the
world. I'm aware that some of the discussion in, say, the preceding
chapter may have such a character.

When anthropologists survey the thousands of distinct cul-
tures and ethnicities that comprise the human family, they are
struck by how few features there are that are givens, always
present no matter how exotic the society. There are, for
example, cultures - the Ik of Uganda is one - where all Ten
Commandments seem to be systematically, institutionally
ignored. There are societies that abandon their old and their
newborn, that eat their enemies, that use seashells or pigs or
young women for money. But they all have a strong incest
taboo, they all use technology, and almost all believe in a
supernatural world of gods and spirits, often connected with the
natural environment they inhabit and the well-being of the
plants and animals they eat. (The ones with a supreme god who
lives in the sky tend to be the most ferocious - torturing their
enemies for example. But this is a statistical correlation only;
the causal link has not been established, although speculations
naturally present themselves.)

In every such society, there is a cherished world of myth and
metaphor which co-exists with the workaday world. Efforts to
reconcile the two are made, and any rough edges at the joints tend
to be off-limits and ignored. We compartmentalize. Some scien-
tists do this too, effortlessly stepping between the sceptical world
of science and the credulous world of religious belief without
skipping a beat. Of course, the greater the mismatch between
these two worlds, the more difficult it is to be comfortable, with
untroubled conscience, with both.

In a life short and uncertain, it seems heartless to do anything
that might deprive people of the consolation of faith when science
cannot remedy their anguish. Those who cannot bear the burden
of science are free to ignore its precepts. But we cannot have
science in bits and pieces, applying it where we feel safe and

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ignoring it where we feel threatened - again, because we are not
wise enough to do so.

Except by sealing the brain off into separate air-tight compart-
ments, how is it possible to fly in airplanes, listen to the radio or
take antibiotics while holding that the Earth is around 10,000
years old or that all Sagittarians are gregarious and affable?

Have I ever heard a sceptic wax superior and contemptuous?
Certainly. I've even sometimes heard, to my retrospective dismay,
that unpleasant tone in my own voice. There are human imperfec-
tions on both sides of this issue. Even when it's applied sensitively,
scientific scepticism may come across as arrogant, dogmatic,
heartless and dismissive of the feelings and deeply held beliefs of
others. And, it must be said, some scientists and dedicated
sceptics apply this tool as a blunt instrument, with little finesse.
Sometimes it looks as if the sceptical conclusion came first, that
contentions were dismissed before, not after, the evidence was
examined. All of us cherish our beliefs. They are, to a degree,
self-defining. When someone comes along who challenges our
belief system as insufficiently well based - or who, like Socrates,
merely asks embarrassing questions that we haven't thought of, or
demonstrates that we've swept key underlying assumptions under
the rug - it becomes much more than a search for knowledge. It
feels like a personal assault.

The scientist who first proposed to consecrate doubt as a prime
virtue of the inquiring mind made it clear that it was a tool and not
an end in itself. Rene Descartes wrote,

I did not imitate the sceptics who doubt only for doubting's
sake, and pretend to be always undecided; on the contrary,
my whole intention was to arrive at a certainty, and to dig
away the drift and the sand until I reached the rock or the clay
beneath.

In the way that scepticism is sometimes applied to issues of public
concern, there is a tendency to belittle, to condescend, to ignore
the fact that, deluded or not, supporters of superstition and
pseudoscience are human beings with real feelings, who, like the
sceptics, are trying to figure out how the world works and what

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our role in it might be. Their motives are in many cases consonant
with science. If their culture has not given them all the tools they
need to pursue this great quest, let us temper our criticism with
kindness. None of us comes fully equipped.

Clearly there are limits to the uses of scepticism. There is some
cost-benefit analysis which must be applied, and if the comfort,
consolation and hope delivered by mysticism and superstition is
high, and the dangers of belief comparatively low, should we not
keep our misgivings to ourselves? But the issue is tricky. Imagine
that you enter a big-city taxicab and the moment you get settled in
the driver begins a harangue about the supposed iniquities and
inferiorities of another ethnic group. Is your best course to keep
quiet, bearing in mind that silence conveys assent? Or is it your
moral responsibility to argue with him, to express outrage, even to
leave the cab - because you know that every silent assent will
encourage him next time, and every vigorous dissent will cause
him next time to think twice? Likewise, if we offer too much silent
assent about mysticism and superstition - even when it seems to
be doing a little good - we abet a general climate in which
scepticism is considered impolite, science tiresome, and rigorous
thinking somehow stuffy and inappropriate. Figuring out a pru-
dent balance takes wisdom.

The Committee for the Scientific Investigation of Claims of the
Paranormal is an organization of scientists, academics, magicians
and others dedicated to sceptical scrutiny of emerging or full-
blown pseudosciences. It was founded by the University of
Buffalo philosopher Paul Kurtz in 1976. I've been affiliated with it
since its beginning. Its acronym, CSICOP, is pronounced 'sci-cop'
- as if it's an organization of scientists performing a police
function. Those wounded by CSICOP's analyses sometimes make
just such a complaint: it's hostile to every new idea, they say, will
go to absurd lengths in its knee-jerk debunking, is a vigilante
organization, a New Inquisition, and so on.

CSICOP is imperfect. In certain cases such a critique is to some
degree justified. But from my point of view CSICOP serves an
important social function as a well-known organization to which
media can apply when they wish to hear the other side of the

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story, especially when some amazing claim to pseudoscience is
adjudged newsworthy. It used to be (and for much of the global
news media it still is) that every levitating guru, visiting alien,
channeller and faith-healer, when covered by the media, would be
treated nonsubstantively and uncritically. There would be no
institutional memory at the television studio or newspaper or
magazine about other, similar claims previously shown to be
scams and bamboozles. CSICOP represents a counterbalance,
although not yet nearly a loud enough voice, to the pseudoscience
gullibility that seems second nature to so much of the media.

One of my favourite cartoons shows a fortune-teller scrutinizing
the mark's palm and gravely concluding, 'You are very gullible.'
CSICOP publishes a bi-monthly periodical called The Skeptical
Inquirer. On the day it arrives, I take it home from the office and
pore through its pages, wondering what new misunderstandings
will be revealed. There's always another bamboozle that I never
thought of. Crop circles! Aliens have come and made perfect
circles and mathematical messages ... in wheat! Who would have
thought it? So unlikely an artistic medium. Or they've come and
eviscerated cows - on a large scale, systematically. Farmers are
furious. At first, I'm impressed by the inventiveness of the stories.
But then, on more sober reflection, it always strikes me how dull
and routine these accounts are; what a compilation of unimagina-
tive stale ideas, chauvinisms, hopes and fears dressed up as facts.
The contentions, from this point of view, are suspect on their face.
That's all they can conceive the extraterrestrials doing . . . mak-
ing circles in wheat? What a failure of the imagination! With every
issue, another facet of pseudoscience is revealed and criticized.

And yet, the chief deficiency I see in the sceptical movement is in
its polarization: Us v. Them - the sense that we have a monopoly on
the truth; that those other people who believe in all these stupid
doctrines are morons; that ifyou're sensible, you'll listen to us; and if
not, you're beyond redemption. This is unconstructive. It does not
get the message across. It condemns the sceptics to permanent
minority status; whereas, a compassionate approach that from the
beginning acknowledges the human roots of pseudoscience and
superstition might be much more widely accepted.

If we understand this, then of course we feel the uncertainty and

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pain of the abductees, or those who dare not leave home without
consulting their horoscopes, or those who pin their hopes on
crystals from Atlantis. And such compassion for kindred spirits in
a common quest also works to make science and the scientific
method less off-putting, especially to the young.

Many pseudoscientific and New Age belief systems emerge out
of dissatisfaction with conventional values and perspectives and
are therefore themselves a kind of scepticism. (The same is true of
the origins of most religions.) David Hess (in Science and the New
Age) argues that

the world of paranormal beliefs and practices cannot be
reduced to cranks, crackpots, and charlatans. A large number
of sincere people are exploring alternative approaches to
questions of personal meaning, spirituality, healing, and
paranormal experience in general. To the sceptic, their quest
may ultimately rest on a delusion, but debunking is hardly
likely to be an effective rhetorical device for their rationalist
project of getting [people] to recognize what appears to the
sceptic as mistaken or magical thinking.

. . . [T]he sceptic might take a clue from cultural anthro-
pology and develop a more sophisticated scepticism by under-
standing alternative belief systems from the perspective of the
people who hold them and by situating these beliefs in their
historical, social, and cultural contexts. As a result, the world
of the paranormal may appear less as a silly turn toward
irrationalism and more as an idiom through which segments
of society express their conflicts, dilemmas, and identi-
ties . . .

To the extent that sceptics have a psychological or socio-
logical theory of New Age beliefs, it tends to be very
simplistic: paranormal beliefs are 'comforting' to people who
cannot handle the reality of an atheistic universe, or their
beliefs are the product of an irresponsible media that is not
encouraging the public to think critically . . .

But Hess's just criticism promptly deteriorates into complaints
that parapsychologists 'have had their careers ruined by sceptical

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colleagues', and that sceptics exhibit 'a kind of religious zeal to
defend the materialistic and atheistic world view that smacks of
what has been called "scientific fundamentalism" or "irrational
rationalism" '.

This is a common but to me deeply mysterious - indeed, occult

- complaint. Again, we know a great deal about the existence and
properties of matter. If a given phenomenon can already be
plausibly understood in terms of matter and energy, why should
we hypothesize that something else, something for which there is
as yet no other good evidence, is responsible? Yet the complaint
persists: sceptics won't accept that there's an invisible fire-
breathing dragon in my garage because they're all atheistic
materialists.

In Science in the New Age, scepticism is discussed, but it is not
understood, and it is certainly not practised. All sorts of paranor-
mal claims are quoted, sceptics are 'deconstructed', but you can
never learn from reading it that there are ways to decide whether
New Age and parapsychological claims to knowledge are promis-
ing or false. It's all, as in many postmodernist texts, a matter of
how strongly people feel and what their biases may be.

Robert Anton Wilson (in The New Inquisition: Irrational
Rationalism and the Citadel of Science, 1986) describes sceptics as
the 'New Inquisition'. But to my knowledge no sceptic compels
belief. Indeed, on most TV documentaries and talk shows,
sceptics get short shrift and almost no air time. All that's
happening is that some doctrines and methods are being criticized

- at the worst, ridiculed - in magazines like The Skeptical Inquirer
with circulations of a few tens of thousands. New Agers are not
much, as in earlier times, being called up before criminal tribu-
nals, nor whipped for having visions, and they are certainly not
being burned at the stake. Why fear a little criticism? Aren't they
interested to see how well their beliefs hold up against the best
counterarguments the sceptics can muster?

Perhaps one per cent of the time, someone who has an idea that
smells, feels and looks indistinguishable from the usual run of
pseudoscience will turn out to be right. Maybe some undiscovered
reptile left over from the Cretaceous period will indeed be found

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in Loch Ness or the Congo Republic; or we will find artefacts of an
advanced, non-human species elsewhere in the solar system. At
the time of writing there are three claims in the ESP field which, in
my opinion, deserve serious study: (1) that by thought alone
humans can (barely) affect random number generators in comput-
ers; (2) that people under mild sensory deprivation can receive
thoughts or images 'projected' at them; and (3) that young
children sometimes report the details of a previous life, which
upon checking turn out to be accurate and which they could not
have known about in any other way than reincarnation. I pick
these claims not because I think they're likely to be valid (I don't),
but as examples of contentions that might be true. The last three
have at least some, although still dubious, experimental support.
Of course, I could be wrong.

In the middle 1970s an astronomer I admire put together a
modest manifesto called 'Objections to Astrology' and asked me
to endorse it. I struggled with his wording, and in the end found
myself unable to sign, not because I thought astrology has any
validity whatever, but because I felt (and still feel) that the tone of
the statement was authoritarian. It criticized astrology for having
origins shrouded in superstition. But this is true as well for
religion, chemistry, medicine and astronomy, to mention only
four. The issue is not what faltering and rudimentary knowledge
astrology came from, but what is its present validity. Then there
was speculation on the psychological motivations of those who
believe in astrology. These motivations - for example, the feeling
of powerlessness in a complex, troublesome and unpredictable
world - might explain why astrology is not generally given the
sceptical scrutiny it deserves, but is quite peripheral to whether it
works.

The statement stressed that we can think of no mechanism by
which astrology could work. This is certainly a relevant point but
by itself it's unconvincing. No mechanism was known for conti-
nental drift (now subsumed in plate tectonics) when it was
proposed by Alfred Wegener in the first quarter of the twentieth
century to explain a range of puzzling data in geology and
palaeontology. (Ore-bearing veins of rocks and fossils seemed to
run continuously from eastern South America to West Africa;

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were the two continents once touching and the Atlantic Ocean
new to our planet?) The notion was roundly dismissed by all the
great geophysicists, who were certain that continents were fixed,
not floating on anything, and therefore unable to 'drift'. Instead,
the key twentieth-century idea in geophysics turns out to be plate
tectonics; we now understand that continental plates do indeed
float and 'drift' (or better, are carried by a kind of conveyor belt
driven by the great heat engine of the Earth's interior), and all
those great geophysicists were simply wrong. Objections to pseu-
doscience on the grounds of unavailable mechanism can be
mistaken - although if the contentions violate well-established
laws of physics, such objections of course carry great weight.

Many valid criticisms of astrology can be formulated in a few
sentences: for example, its acceptance of precession of the equi-
noxes in announcing an Age of Aquarius' and its rejection of
precession of the equinoxes in casting horoscopes; its neglect of
atmospheric refraction; its list of supposedly significant celestial
objects that is mainly limited to naked eye objects known to
Ptolemy in the second century, and that ignores an enormous
variety of new astronomical objects discovered since (where is the
astrology of near-Earth asteroids?); inconsistent requirements for
detailed information on the time as compared to the latitude and
longitude of birth; the failure of astrology to pass the identical-
twin test; the major differences in horoscopes cast from the same
birth information by different astrologers; and the absence of
demonstrated correlation between horoscopes and such psycho-
logical tests as the Minnesota Multiphasic Personality Inventory.

What I would have signed is a statement describing and refuting
the principal tenets of astrological belief. Such a statement would
have been far more persuasive than what was actually circulated
and published. But astrology, which has been with us for four
thousand years or more, today seems more popular than ever. At
least a quarter of all Americans, according to opinion polls,
'believe' in astrology. A third think Sun-sign astrology is 'scien-
tific'. The fraction of schoolchildren believing in astrology rose
from 40 per cent to 59 per cent between 1978 and 1984. There are
perhaps ten times more astrologers than astronomers in the
United States. In France there are more astrologers than Roman

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Catholic clergy. No stuffy dismissal by a gaggle of scientists makes
contact with the social needs that astrology - no matter how
invalid it is - addresses, and science does not.

As I've tried to stress, at the heart of science is an essential
balance between two seemingly contradictory attitudes - an
openness to new ideas, no matter how bizarre or counterintuitive,
and the most ruthlessly sceptical scrutiny of all ideas, old and new.
This is how deep truths are winnowed from deep nonsense. The
collective enterprise of creative thinking and sceptical thinking,
working together, keeps the field on track. Those two seemingly
contradictory attitudes are, though, in some tension.

Consider this claim: as I walk along, time - as measured by my
wristwatch or my ageing process - slows down. Also, I shrink in
the direction of motion. Also, I get more massive. Who has ever
witnessed such a thing? It's easy to dismiss it out of hand. Here's
another: matter and antimatter are all the time, throughout the
universe, being created from nothing. Here's a third: once in a
very great while, your car will spontaneously ooze through the
brick wall of your garage and be found the next morning on the
street. They're all absurd! But the first is a statement of special
relativity, and the other two are consequences of quantum
mechanics (vacuum fluctuations and barrier tunnelling,* they're
called). Like it or not, that's the way the world is. If you insist it's
ridiculous, you'll be forever closed to some of the major findings
on the rules that govern the Universe.

If you're only sceptical, then no new ideas make it through to
you. You never learn anything. You become a crochety misan-
thrope convinced that nonsense is ruling the world. (There is, of
course, much data to support you.) Since major discoveries in the
borderlines of science are rare, experience will tend to confirm
your grumpiness. But every now and then a new idea turns out to
be on the mark, valid and wonderful. If you're too resolutely and
uncompromisingly sceptical, you're going to miss (or resent) the

* The average waiting time per stochastic ooze is much longer than the age of the
Universe since the Big Bang. But, however improbable, in principle it might
happen tomorrow.

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transforming discoveries in science, and either way you will be
obstructing understanding and progress. Mere scepticism is not
enough.

At the same time, science requires the most vigorous and
uncompromising scepticism, because the vast majority of ideas are
simply wrong, and the only way to winnow the wheat from the
chaff is by critical experiment and analysis. If you're open to the
point of gullibility and have not a microgram of sceptical sense in
you, then you cannot distinguish the promising ideas from the
worthless ones. Uncritically accepting every proffered notion,
idea and hypothesis is tantamount to knowing nothing. Ideas
contradict one another; only through sceptical scrutiny can we
decide among them. Some ideas really are better than others.

The judicious mix of these two modes of thought is central to
the success of science. Good scientists do both. On their own,
talking to themselves, they churn up many new ideas, and criticize
them systematically. Most of the ideas never make it to the
outside world. Only those that pass a rigorous self- filtration make
it out to be criticized by the rest of the scientific community.

Because of this dogged mutual and self-criticism, and the
proper reliance on experiment as the arbiter between contending
hypotheses, many scientists tend to be diffident about describing
their own sense of wonder at the dawning of a wild surmise. This is
a pity, because these rare exultant moments demystify and
humanize the scientific endeavour.

No one can be entirely open or completely sceptical. We all
must draw the line somewhere.* An ancient Chinese proverb
advises, 'Better to be too credulous than too sceptical', but this is
from an extremely conservative society in which stability was
much more prized than freedom and where the rulers had a
powerful vested interest in not being challenged. Most scientists, I
believe, would say, 'Better to be too sceptical than too credulous'.
But neither is easy. Responsible, thoroughgoing, rigorous scepti-
cism requires a hardnosed habit of thought that takes practice and
training to master. Credulity - I think a better word here is

* And in some cases scepticism would be simply silly, as for example in learning
to spell.

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'openness' or 'wonder' - does not come easily either. If we really
are to be open to counterintuitive ideas in physics or social
organization or anything else, we must grasp those ideas. It means
nothing to be open to a proposition we don't understand.

Both scepticism and wonder are skills that need honing and
practice. Their harmonious marriage within the mind of every
schoolchild ought to be a principal goal of public education. I'd
love to see such a domestic felicity portrayed in the media,
television especially: a community of people really working the
mix - full of wonder, generously open to every notion, dismissing
nothing except for good reason, but at the same time, and as
second nature, demanding stringent standards of evidence; and
these standards applied with at least as much rigour to what they
hold dear as to what they are tempted to reject with impunity.

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[T]he wind makes dust because it intends to blow, taking
away our footprints.

Specimens of Bushmen Folklore,
W.H.I. Bleek and L.C. Lloyd,
collectors, L.C. Lloyd, editor (1911)

[EJvery time a savage tracks his game he employs a
minuteness of observation, and an accuracy of inductive and
deductive reasoning which, applied to other matters, would
assure some reputation as a man of science . . . [T]he
intellectual labour of a 'good hunter or warrior' considerably
exceeds that of an ordinary Englishman.

Thomas H. Huxley, Collected Essays,
Volume II, Darwiniana: Essays
(London: Macmillan, 1907), pp. 175-6
[from 'Mr Darwin's Critics' (1871)]

Why should so many people find science hard to learn and
hard to teach? I've tried to suggest some of the reasons - its
precision, its counterintuitive and disquieting aspects, its pros-
pects of misuse, its independence of authority, and so on. But is
there something deeper? Alan Cromer is a physics professor at
Northeastern University in Boston who was surprised to find so
many students unable to grasp the most elementary concepts in his

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physics class. In Uncommon Sense: The Heretical Nature of
Science (1993), Cromer proposes that science is difficult because
it's new. We, a species that's a few hundred thousand years old,
discovered the method of science only a few centuries ago, he
says. Like writing, which is only a few millennia old, we haven't
gotten the hang of it yet - or at least not without very serious and
attentive study.

Except for an unlikely concatenation of historical events, he
suggests, we would never have invented science:

This hostility to science, in the face of its obvious triumphs
and benefits, is . . . evidence that it is something outside the
mainstream of human development, perhaps a fluke.

Chinese civilization invented movable type, gunpowder, the
rocket, the magnetic compass, the seismograph, and systematic
observations and chronicles of the heavens. Indian mathemati-
cians invented the zero, the key to comfortable arithmetic and
therefore to quantitative science. Aztec civilization developed a
far better calendar than that of the European civilization that
inundated and destroyed it; they were better able, and for longer
periods into the future, to predict where the planets would be. But
none of these civilizations, Cromer argues, had developed the
sceptical, inquiring, experimental method of science. All of that
came out of ancient Greece:

The development of objective thinking by the Greeks
appears to have required a number of specific cultural
factors. First was the assembly, where men first learned to
persuade one another by means of rational debate. Second
was a maritime economy that prevented isolation and paro-
chialism. Third was the existence of a widespread Greek-
speaking world around which travelers and scholars could
wander. Fourth was the existence of an independent mer-
chant class that could hire its own teachers. Fifth was the Iliad
and the Odyssey, literary masterpieces that are themselves
the epitome of liberal rational thinking. Sixth was a literary
religion not dominated by priests. And seventh was the

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persistence of these factors for 1,000 years.

That all these factors came together in one great civiliza-
tion is quite fortuitous; it didn't happen twice.

I'm sympathetic to part of this thesis. The ancient Ionians were
the first we know of to argue systematically that laws and forces of
Nature, rather than gods, are responsible for the order and even
the existence of the world. As Lucretius summarized their views,
'Nature free at once and rid of her haughty lords is seen to do all
things spontaneously of herself without the meddling of the gods.'
Except for the first week of introductory philosophy courses,
though, the names and notions of the early Ionians are almost
never mentioned in our society. Those who dismiss the gods tend
to be forgotten. We are not anxious to preserve the memory of
such sceptics, much less their ideas. Heroes who try to explain the
world in terms of matter and energy may have arisen many times
in many cultures, only to be obliterated by the priests and
philosophers in charge of the conventional wisdom, as the Ionian
approach was almost wholly lost after the time of Plato and
Aristotle. With many cultures and many experiments of this sort,
it may be that only on rare occasions does the idea take root.

Plants and animals were domesticated and civilization began
only ten or twelve thousand years ago. The Ionian experiment is
2,500 years old. It was almost entirely expunged. We can see steps
towards science in ancient China, India and elsewhere, even
though faltering, incomplete, and bearing less fruit. But suppose
the Ionians had never existed, and Greek science and mathemat-
ics never flourished. Is it possible that never again in the history of
the human species would science have emerged? Or, given many
cultures and many alternative historical skeins, isn't it likely that
the right combination of factors would come into play somewhere
else, sooner or later - in the islands of Indonesia, say, or in the
Caribbean on the outskirts of a Mesoamerican civilization
untouched by Conquistadores, or in Norse colonies on the shores
of the Black Sea?

The impediment to scientific thinking is not, I think, the
difficulty of the subject. Complex intellectual feats have been
mainstays even of oppressed cultures. Shamans, magicians and

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theologians are highly skilled in their intricate and arcane arts.
No, the impediment is political and hierarchical. In those cultures
lacking unfamiliar challenges, external or internal, where funda-
mental change is unneeded, novel ideas need not be encouraged.
Indeed, heresies can be declared dangerous; thinking can be
rigidified; and sanctions against impermissible ideas can be
enforced - all without much harm. But under varied and changing
environmental or biological or political circumstances, simply
copying the old ways no longer works. Then, a premium awaits
those who, instead of blandly following tradition, or trying to foist
their preferences on to the physical or social Universe, are open to
what the Universe teaches. Each society must decide where in the
continuum between openness and rigidity safety lies.

Greek mathematics was a brilliant step forward. Greek science,
on the other hand - its first steps rudimentary and often unin-
formed by experiment - was riddled with error. Despite the fact
that we cannot see in pitch darkness, they believed that vision
depends on a kind of radar that emanates from the eye, bounces
off what we're seeing, and returns to the eye. (Nevertheless, they
made substantial progress in optics.) Despite the obvious resem-
blance of children to their mothers, they believed that heredity
was carried by semen alone, the woman a mere passive receptacle.
They believed that the horizontal motion of a thrown rock
somehow lifts it up, so that it takes longer to reach the ground
than a rock dropped from the same height at the same moment.
Enamoured of simple geometry, they believed the circle to be
'perfect'; despite the 'Man in the Moon' and sunspots (occasion-
ally visible to the naked eye at sunset), they held the heavens also
to be 'perfect'; therefore, planetary orbits had to be circular.

Being freed from superstition isn't enough for science to
grow. One must also have the idea of interrogating Nature, of
doing experiments. There were some brilliant examples -
Eratosthenes's measurement of the Earth's diameter, say, or
Empedocles's clepsydra experiment demonstrating the material
nature of air. But in a society in which manual labour is
demeaned and thought fit only for slaves, as in the classical
Graeco-Roman world, the experimental method does not
thrive. Science requires us to be freed of gross superstition and

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gross injustice both. Often, superstition and injustice are imposed by
the same ecclesiastical and secular authorities, working hand in
glove. It is no surprise that political revolutions, scepticism about
religion, and the rise of science might go together. Liberation from
superstition is a necessary but not a sufficient condition for science.

At the same time, it is undeniable that central figures in the
transition from medieval superstition to modern science were
profoundly influenced by the idea of one Supreme God who
created the Universe and established not only commandments
that humans must live by, but laws that Nature itself must abide
by. The seventeenth-century German astronomer Johannes
Kepler, without whom Newtonian physics might not have come to
be, described his pursuit of science as a wish to know the mind of
God. In our own time, leading scientists, including Albert Ein-
stein and Stephen Hawking, have described their quest in nearly
identical terms. The philosopher Alfred North Whitehead and the
historian of Chinese technology Joseph Needham have also
suggested that what was lacking in the development of science in
non-western cultures was monotheism.

And yet, I think there is strong contrary evidence to this whole
thesis, calling out to us from across the millennia . . .

The small hunting party follows the trail of hoofprints and other
spoor. They pause for a moment by a stand of trees. Squatting on
their heels, they examine the evidence more carefully. The trail
they've been following has been crossed by another. Quickly they
agree on which animals are responsible, how many of them, what
ages and sexes, whether any are injured, how fast they're travelling,
how long ago they passed, whether any other hunters are in pursuit,
whether the party can overtake the game, and if so, how long it will
take. The decision made, they flick their hands over the trail they
will follow, make a quiet sound between their teeth like the wind,
and off they lope. Despite their bows and poison arrows, they
continue at championship marathon racing form for hours. Almost
always they've read the message in the ground correctly. The
wildebeests or elands or okapis are where they thought, in the
numbers and condition they estimated. The hunt is successful. Meat
is carried back to the temporary camp. Everyone feasts.

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This more or less typical hunting vignette comes from the !Kung
San people of the Kalahari Desert, in the Republics of Botswana
and Namibia, who are now, tragically, on the verge of extinction.
But for decades they and their way of life were studied by
anthropologists. The !Kung San may be typical of the hunter-
gatherer mode of existence in which we humans spent most of our
time, until ten thousand years ago, when plants and animals were
domesticated and the human condition began to change, perhaps
forever. They were trackers of such legendary prowess that they
were enlisted by the apartheid South African army to hunt down
human prey in the wars against the 'front-line states'. This
encounter with the white South African military in several differ-
ent ways accelerated the destruction of the !Kung San way of life.
It had, in any case, been deteriorating bit by bit over the centuries
from every contact with European civilization.

How did they do it? How could they tell so much from barely
more than a glance? Saying they're keen observers explains
nothing. What actually did they do? According to anthropologist
Richard Lee:

They scrutinized the shape of the depressions. The footprints of
a fast-moving animal display a more elongated symmetry. A
slightly lame animal favours the afflicted foot, puts less weight on
it, and leaves a fainter imprint. A heavier animal leaves a deeper
and broader hollow. The correlation functions are in the heads of
the hunters.

In the course of the day, the footprints erode a little. The walls
of the depression tend to crumble. Windblown sand accumulates
on the floor of the hollow. Perhaps bits of leaf, twigs or grass are
blown into it. The longer you wait, the more erosion there is.

This method is essentially identical to what planetary astrono-
mers use in analysing craters left by impacting worldlets: other
things being equal, the shallower the crater, the older it is. Craters
with slumped walls, with modest depth-to-diameter ratios, with
fine particles accumulated in their interiors tend to be more
ancient, because they had to be around long enough for these
erosive processes to come into play.

The sources of degradation may differ from world to world, or
desert to desert, or epoch to epoch. But if you know what they are

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you can determine a great deal from how crisp or blurred the
crater is. If insect or other animal tracks are superposed on the
hoofprints, this also argues against their freshness. The subsurface
moisture content of the soil and the rate at which it dries out after
being exposed by a hoof determine how crumbly the crater walls
are. All these matters are closely studied by the !Kung.

The galloping herd hates the hot Sun. The animals will use
whatever shade they can find. They will alter course to take brief
advantage of the shade from a stand of trees. But where the
shadow is depends on the time of day, because the Sun is moving
across the sky. In the morning, as the Sun is rising in the east,
shadows are cast west of the trees. Later in the afternoon, as the
Sun is setting toward the west, shadows are cast to the east. From
the swerve of the tracks, it's possible to tell how long ago the
animals passed. This calculation will be different in different
seasons of the year. So the hunters must carry in their heads a kind
of astronomical calendar predicting the apparent solar motion.

To me, all of these formidable forensic tracking skills are
science in action.

Not only are hunter-gatherers expert in the tracks of other
animals; they also know human tracks very well. Every member of
the band is recognizable by his or her footprints; they are as
familiar as their faces. Laurens van der Post recounts,

[M]any miles from home and separated from the rest, Nxou
and I, on the track of a wounded buck, suddenly found
another set of prints and spoor joining our own. He gave a
deep grunt of satisfaction and said it was Bauxhau's foot-
marks made not many minutes before. He declared Bauxhau
was running fast and that we would soon see him and the
animal. We topped the dune in front of us and there was
Bauxhau, already skinning the animal.

Or Richard Lee, also among the !Kung San, relates how when
briefly examining some tracks a hunter commented, 'Oh, look,
Tunu is here with his brother-in-law. But where is his son?'

Is this really science? Does every tracker in the course of his
training sit on his haunches for hours, following the slow degradation

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of an eland hoofprint? When the anthropologist asks this question,
the answer given is that hunters have always used such methods.
They observed their fathers and other accomplished hunters during
their apprenticeships. They learned by imitation. The general princi-
ples were passed down from generation to generation. The local
variations - wind speed, soil moisture - are updated as needed in
each generation, or seasonally, or day-by-day.

But modern scientists do just the same. Every time we try to
judge the age of a crater on the Moon or Mercury or Triton by its
degree of erosion, we do not perform the calculation from scratch.
We dust off a certain scientific paper and read the tried-and-true
numbers that have been set down perhaps as much as a generation
earlier. Physicists do not derive Maxwell's equations or quantum
mechanics from scratch. They try to understand the principles and
the mathematics, they observe its utility, they note how Nature
follows these rules, and they take these sciences to heart, making
them their own.

Yet someone had to figure out all these tracking protocols for
the first time, perhaps some palaeolithic genius, or more likely a
succession of geniuses in widely separated times and places. There
is no hint in the !Kung tracking protocols of magical methods -
examining the stars the night before or the entrails of an animal,
or casting dice, or interpreting dreams, or conjuring demons, or
any of the myriad other spurious claims to knowledge that humans
have intermittently entertained. Here there's a specific, well-
defined question: which way did the prey go and what are its
characteristics? You need a precise answer that magic and divina-
tion simply do not provide, or at least not often enough to stave
off starvation. Instead hunter-gatherers - who are not very
superstitious in their everyday life, except during trance dances
around the fire and under the influence of mild euphoriants - are
practical, workaday, motivated, social, and often very cheerful.
They employ skills winnowed from past successes and failures.

Scientific thinking has almost certainly been with us from the
beginning. You can even see it in chimpanzees when tracking on
patrol of the frontiers of their territory, or when preparing a reed
to insert into the termite mound to extract a modest but much-
needed source of protein. The development of tracking skills

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delivers a powerful evolutionary selective advantage. Those
groups unable to figure it out get less protein and leave fewer
offspring. Those with a scientific bent, those able patiently to
observe, those with a penchant for figuring out acquire more food,
especially more protein, and live in more varied habitats; they and
their hereditary lines prosper. The same is true, for instance, of
Polynesian seafaring skills. A scientific bent brings tangible
rewards.

The other principal food-garnering activity of pre-agrarian
societies is foraging. To forage, you must know the properties of
many plants, and you must certainly be able to distinguish one
from another. Botanists and anthropologists have repeatedly
found that all over the world hunter-gatherer peoples have
distinguished the various plant species with the precision of
western taxonomists. They have mentally mapped their territory
with the finesse of cartographers. Again, all this is a precondition
for survival.

So the claim that, just as children are not developmentally
ready for certain concepts in mathematics or logic, so 'primitive'
peoples are not intellectually able to grasp science and technol-
ogy, is nonsense. This vestige of colonialism and racism is belied
by the everyday activities of people living with no fixed abode and
almost no possessions, the few remaining hunter-gatherers - the
custodians of our deep past.

Of Cromer's criteria for 'objective thinking', we can certainly
find in hunter-gatherer peoples vigorous and substantive debate,
direct participatory democracy, wide-ranging travel, no priests,
and the persistence of these factors not for 1,000 but for 300,000
years or more. By his criteria hunter-gatherers ought to have
science. I think they do. Or did.

What Ionia and ancient Greece provided is not so much inven-
tions or technology or engineering, but the idea of systematic
inquiry, the notion that laws of Nature, rather than capricious
gods, govern the world. Water, air, earth and fire all had their
turn as candidate 'explanations' of the nature and origin of the
world. Each such explanation - identified with a different pre-
Socratic philosopher - was deeply flawed in its details. But the

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mode of explanation, an alternative to divine intervention, was
productive and new. Likewise, in the history of ancient Greece,
we can see nearly all significant events driven by the caprice of the
gods in Homer, only a few events in Herodotus, and essentially
none at all in Thucydides. In a few hundred years, history passed
from god-driven to human-driven.

Something akin to laws of Nature were once glimpsed in a
determinedly polytheistic society, in which some scholars toyed
with a form of atheism. This approach of the pre-Socratics was,
beginning in about the fourth century BC, quenched by Plato,
Aristotle and then Christian theologians. If the skein of historical
causality had been different - if the brilliant guesses of the
atomists on the nature of matter, the plurality of worlds, the
vastness of space and time had been treasured and built upon, if
the innovative technology of Archimedes had been taught and
emulated, if the notion of invariable laws of Nature that humans
must seek out and understand had been widely propagated - I
wonder what kind of world we would live in now.

I don't think science is hard to teach because humans aren't
ready for it, or because it arose only through a fluke, or because,
by and large, we don't have the brainpower to grapple with it.
Instead, the enormous zest for science that I see in first-graders
and the lesson from the remnant hunter-gatherers both speak
eloquently: a proclivity for science is embedded deeply within us,
in all times, places and cultures. It has been the means for our
survival. It is our birthright. When, through indifference, inatten-
tion, incompetence, or fear of scepticism, we discourage children
from science, we are disenfranchising them, taking from them the
tools needed to manage their future.

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No Such Thing as a Dumb Question

So we keep asking, over and over,

Until a handful of earth

Stops our mouths —

But is that an answer?

Heinrich Heine,
'Lazarus' (1854)

In East Africa, in the records of the rocks dating back to about
two million years ago, you can find a sequence of worked tools
that our ancestors designed and executed. Their lives depended
on making and using these tools. This was, of course, Early Stone
Age technology. Over time, specially fashioned stones were used
for stabbing, chipping, flaking, cutting, carving. Although there
are many ways of making stone tools, what is remarkable is that in
a given site for enormous periods of time the tools were made in
the same way - which means that there must have been educa-
tional institutions hundreds of thousands of years ago, even if it
was mainly an apprenticeship system. While it's easy to exagger-
ate the similarities, it's also easy to imagine the equivalent of
professors and students in loincloths, laboratory courses, exami-
nations, failing grades, graduation ceremonies and postgraduate
education.

When the training is unchanged for immense periods of time,
traditions are passed on intact to the next generation. But when

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No Such Thing as a Dumb Question

what needs to be learned changes quickly, especially in the course
of a single generation, it becomes much harder to know what to
teach and how to teach it. Then, students complain about
relevance; respect for their elders diminishes. Teachers despair at
how educational standards have deteriorated, and how lackadaisi-
cal students have become. In a world in transition, students and
teachers both need to teach themselves one essential skill -
learning how to learn.

Except for children (who don't know enough not to ask the
important questions), few of us spend much time wondering why
Nature is the way it is; where the Cosmos came from, or whether
it was always here; if time will one day flow backward, and effects
precede causes; or whether there are ultimate limits to what
humans can know. There are even children, and I have met some
of them, who want to know what a black hole looks like; what is
the smallest piece of matter; why we remember the past and not
the future; and why there is a Universe.

Every now and then, I'm lucky enough to teach a kindergarten
or first-grade class. Many of these children are natural-born
scientists - although heavy on the wonder side and light on
scepticism. They're curious, intellectually vigorous. Provocative
and insightful questions bubble out of them. They exhibit enor-
mous enthusiasm. I'm asked follow-up questions. They've never
heard of the notion of a 'dumb question'.

But when I talk to high school seniors, I find something
different. They memorize 'facts'. By and large, though, the joy of
discovery, the life behind those facts, has gone out of them.
They've lost much of the wonder, and gained very little scepti-
cism. They're worried about asking 'dumb' questions; they're
willing to accept inadequate answers; they don't pose follow-up
questions; the room is awash with sidelong glances to judge,
second-by-second, the approval of their peers. They come to class
with their questions written out on pieces of paper, which they
surreptitiously examine, waiting their turn and oblivious of what-
ever discussion their peers are at this moment engaged in.

Something has happened between first and twelfth grade, and
it's not just puberty. I'd guess that it's partly peer pressure not to

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excel (except in sports); partly that the society teaches short-term
gratification; partly the impression that science or mathematics
won't buy you a sports car; partly that so little is expected of
students; and partly that there are few rewards or role models for
intelligent discussion of science and technology - or even for
learning for its own sake. Those few who remain interested are
vilified as 'nerds' or 'geeks' or 'grinds'.

But there's something else: I find many adults are put off when
young children pose scientific questions. Why is the Moon round?
the children ask. Why is grass green? What is a dream? How deep
can you dig a hole? When is the world's birthday? Why do we
have toes? Too many teachers and parents answer with irritation
or ridicule, or quickly move on to something else: 'What did you
expect the Moon to be, square?' Children soon recognize that
somehow this kind of question annoys the grown-ups. A few more
experiences like it, and another child has been lost to science.
Why adults should pretend to omniscience before 6-year-olds, I
can't for the life of me understand. What's wrong with admitting
that we don't know something? Is our self-esteem so fragile?

What's more, many of these questions go to deep issues in
science, a few of which are not yet fully resolved. Why the Moon
is round has to do with the fact that gravity is a central force
pulling towards the middle of any world, and with how strong
rocks are. Grass is green because of the pigment chlorophyll, of
course - we've all had that drummed into us by high schools - but
why do plants have chlorophyll? It seems foolish, since the Sun
puts out its peak energy in the yellow and green part of the
spectrum. Why should plants all over the world reject sunlight in
its most abundant wavelengths? Maybe it's a frozen accident from
the ancient history of life on Earth. But there's something we still
don't understand about why grass is green.

There are many better responses than making the child feel that
asking deep questions constitutes a social blunder. If we have an
idea of the answer, we can try to explain. Even an incomplete
attempt constitutes a reassurance and encouragement. If we have
no idea of the answer, we can go to the encyclopedia. If we don't
have an encyclopedia, we can take the child to the library. Or we
might say: 'I don't know the answer. Maybe no one knows. Maybe

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when you grow up, you'll be the first person to find out.'

There are naive questions, tedious questions, ill-phrased ques-
tions, questions put after inadequate self-criticism. But every
question is a cry to understand the world.* There is no such thing
as a dumb question.

Bright, curious children are a national and world resource.
They need to be cared for, cherished, and encouraged. But mere
encouragement isn't enough. We must also give them the essential
tools to think with.

'It's Official', reads one newspaper headline: 'We Stink in Sci-
ence'. In tests of average 17-year-olds in many world regions, the
US ranked dead last in algebra. On identical tests, the US kids
averaged 43% and their Japanese counterparts 78%. In my book,
78% is pretty good - it corresponds to a C + , or maybe even a B-;
43% is an F. In a chemistry test, students in only two of 13 nations
did worse than the US. Britain, Singapore and Hong Kong were
so high they were almost off-scale, and 25% of Canadian 18-year-
olds knew just as much chemistry as a select 1% of American high
school seniors (in their second chemistry course, and most of them
in 'advanced' placement programmes). The best of 20 fifth-grade
classrooms in Minneapolis was outpaced by every one of 20
classrooms in Sendai, Japan, and 19 out of 20 in Taipei, Taiwan.
South Korean students were far ahead of American students in all
aspects of mathematics and science, and 13-year-olds in British
Columbia (in western Canada) outpaced their US counterparts
across the board (in some areas they did better than the Koreans).
Of the US kids, 22% say they dislike school; only 8% of the
Koreans do. Yet two-thirds of the Americans, but only a quarter
of the Koreans, say they are 'good at mathematics'.

Such dismal trends for average students in the United States are
occasionally offset by the performance of outstanding students. In
1994, American students at the International Mathematical Olym-
piad in Hong Kong achieved an unprecedented perfect score,
defeating 360 other students from 68 nations in algebra, geometry

* I'm excluding the fusillade of 'whys' that two-year-olds sometimes pelt their
parents with - perhaps in an effort to control adult behaviour.

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and number theory. One of them, 17-year-old Jeremy Bern,
commented 'Maths problems are logic puzzles. There's no routine
- it's all very creative and artistic' But here I'm concerned not
with producing a new generation of first-rate scientists and
mathematicians, but a scientifically literate public.

Sixty-three per cent of American adults are unaware that the
last dinosaur died before the first human arose; 75 per cent do not
know that antibiotics kill bacteria but not viruses; 57 per cent do
not know that 'electrons are smaller than atoms'. Polls show that
something like half of American adults do not know that the Earth
goes around the Sun and takes a year to do it. I can find in my
undergraduate classes at Cornell University bright students who
do not know that the stars rise and set at night, or even that the
Sun is a star.

Because of science fiction, the educational system, NASA, and
the role that science plays in society, Americans have much more
exposure to the Copernican insight than does the average human.
A 1993 poll by the China Association of Science and Technology
shows that, as in America, no more than half the people in China
know that the Earth revolves around the Sun once a year. It may
very well be, then, that more than four and a half centuries after
Copernicus, most people on Earth still think, in their heart of
hearts, that our planet sits immobile at the centre of the Universe,
and that we are profoundly 'special'.

These are typical questions in 'scientific literacy'. The results
are appalling. But what do they measure? The memorization of
authoritative pronouncements. What they shouldbe asking is how
we know - that antibiotics discriminate between microbes, that
electrons are 'smaller' than atoms, that the Sun is a star which the
Earth orbits once a year. Such questions are a much truer measure
of public understanding of science, and the results of such tests
would doubtless be more disheartening still.

If you accept the literal truth of every word of the Bible, then
the Earth must be flat. The same is true for the Qu'ran.
Pronouncing the Earth round then means you're an atheist. In
1993, the supreme religious authority of Saudi Arabia, Sheik
Abdel-Aziz Ibn Baaz, issued an edict, or fatwa, declaring that the
world is flat. Anyone of the round persuasion does not believe in

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God and should be punished. Among many ironies, the lucid
evidence that the Earth is a sphere, accumulated by the second-
century Graeco-Egyptian astronomer Claudius Ptolemaeus, was
transmitted to the west by astronomers who were Muslim and
Arab. In the ninth century, they named Ptolemy's book in which
the sphericity of the Earth is demonstrated, the Almagest, 'The
Greatest'.

I meet many people offended by evolution, who passionately
prefer to be the personal handicraft of God than to arise by blind
physical and chemical forces over aeons from slime. They also tend
to be less than assiduous in exposing themselves to the evidence.
Evidence has little to do with it: what they wish to be true, they
believe is true. Only nine per cent of Americans accept the central
finding of modern biology that human beings (and all the other
species) have slowly evolved by natural processes from a succes-
sion of more ancient beings with no divine intervention needed
along the way. (When asked merely if they accept evolution, 45
per cent of Americans say yes. The figure is 70 per cent in China.)
When the movie Jurassic Park was shown in Israel, it was
condemned by some Orthodox rabbis because it accepted evolu-
tion and because it taught that dinosaurs lived a hundred million
years ago, when, as is plainly stated at every Rosh Hashanah and
every Jewish wedding ceremony, the Universe is less than 6,000
years old. The clearest evidence of our evolution can be found in
our genes. But evolution is still being fought, ironically by those
whose own DNA proclaims it - in the schools, in the courts, in
textbook publishing houses, and on the question of just how much
pain we can inflict on other animals without crossing some ethical
threshold.

During the Great Depression in America, teachers enjoyed job
security, good salaries, respectability. Teaching was an admired
profession, partly because learning was widely recognized as the
road out of poverty. Little of that is true today. And so science
(and other) teaching is too often incompetently or uninspiringly
done, its practitioners, astonishingly, having little or no training in
their subjects, impatient with the method and in a hurry to get to
the findings of science - and sometimes themselves unable to
distinguish science from pseudoscience. Those who do have the

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training often get higher-paying jobs elsewhere.

Children need hands-on experience with the experimental
method rather than just reading about science in a book. We can
be told about oxidation of wax as the explanation of the candle
flame. But we have a much more vivid sense of what's going on if
we witness the candle burning briefly in a bell jar until the carbon
dioxide produced by the burning surrounds the wick, blocks
access to oxygen, and the flame flickers and dies. We can be
taught about mitochondria in cells, how they mediate the oxida-
tion of food like the flame burning the wax, but it's another thing
altogether to see them under the microscope. We may be told that
oxygen is necessary for the life of some organisms and not others.
But we begin really to understand when we test the proposition in
a bell jar fully depleted of oxygen. What does oxygen do for us?
Why do we die without it? Where does the oxygen in the air come
from? How secure is the supply?

Experiment and the scientific method can be taught in many
matters other than science. Daniel Kunitz is a friend of mine from
college. He's spent his life as an innovative junior and senior high
school social sciences teacher. Want the students to understand
the Constitution of the United States? You could have them read
it, Article by Article, and then discuss it in class but, sadly, this
will put most of them to sleep. Or you could try the Kunitz
method: you forbid the students to read the Constitution. Instead,
you assign them, two for each state, to attend a Constitutional
Convention. You brief each of the thirteen teams in detail on the
particular interests of their state and region. The South Carolina
delegation, say, would be told of the primacy of cotton, the
necessity and morality of the slave trade, the danger posed by the
industrial north, and so on. The thirteen delegations assemble,
and with a little faculty guidance, but mainly on their own, over
some weeks write a constitution. Then they read the real Consti-
tution. The students have reserved war-making powers to the
President. The delegates of 1787 assigned them to Congress.
Why? The students have freed the slaves. The original Constitu-
tional Convention did not. Why? This takes more preparation by
the teachers and more work by the students, but the experience is
unforgettable. It's hard not to think that the nations of the Earth

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would be in better shape if every citizen went through a compara-
ble experience.

We need more money for teachers' training and salaries, and
for laboratories. But all across America, school-bond issues are
regularly voted down. No one suggests that property taxes be used
to provide for the military budget, or for agriculture subsidies, or
for cleaning up toxic wastes. Why just education? Why not
support it from general taxes on the local and state levels? What
about a special education tax for those industries with special
needs for technically trained workers?

American schoolchildren don't do enough schoolwork. There
are 180 days in the standard school year in the United States, as
compared with 220 in South Korea, about 230 in Germany, and
243 in Japan. Children in some of these countries go to school on
Saturday. The average American high school student spends 3.5
hours a week on homework. The total time devoted to studies, in
and out of the classroom, is about 20 hours a week. Japanese
fifth-graders average 33 hours a week. Japan, with half the
population of the United States, produces twice as many scientists
and engineers with advanced degrees every year.

During four years of high school, American students spend less
than 1,500 hours on such subjects as mathematics, science and
history. Japanese, French and German students spend more than
twice as much time. A 1994 report commissioned by the US
Department of Education notes:

The traditional school day must now fit in a whole set of
requirements for what has been called the 'new work of the
schools' - education about personal safety, consumer affairs,
AIDS, conservation and energy, family life and driver's
training.

So, because of the deficiencies of society and the inadequacies of
education in the home, only about three hours a day are spent in
high school on the core academic subjects.

There's a widely held perception that science is 'too hard' for
ordinary people. We can see this reflected in the statistic that only
around 10 per cent of American high school students ever opt for

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a course in physics. What makes science suddenly 'too hard'? Why
isn't it too hard for the citizens of all those other countries that are
outperforming the United States? What has happened to the
American genius for science, technical innovation and hard work?
Americans once took enormous pride in their inventors, who
pioneered the telegraph, telephone, electric light, phonograph,
automobile and airplane. Except for computers, all that seems a
thing of the past. Where did all that 'Yankee ingenuity' go?

Most American children aren't stupid. Part of the reason they
don't study hard is that they receive few tangible benefits when
they do. Competency (that is, actually knowing the stuff) in verbal
skills, mathematics, science and history these days doesn't
increase earnings for average young men in their first eight years
out of high school, many of whom take service rather than
industrial jobs.

In the productive sectors of the economy, though, the story is
often different. There are furniture factories, for example, in
danger of going out of business - not because there are no
customers, but because so few entry-level workers can do simple
arithmetic. A major electronics company reports that 80 per cent
of its job applicants can't pass a fifth-grade mathematics test. The
United States already is losing some $40 billion a year (mainly in
lost productivity and the cost of remedial education) because
workers, to too great a degree, can't read, write, count or think.

In a survey by the US National Science Board of 139 high
technology companies in the United States, the chief causes of the
research and development decline attributable to national policy
were (1) lack of a long-term strategy for dealing with the problem;
(2) too little attention paid to the training of future scientists and
engineers; (3) too much investment in 'defence', and not enough
in civilian research and development; and (4) too little attention
paid to pre-college education. Ignorance feeds on ignorance.
Science phobia is contagious.

Those in America with the most favourable view of science tend
to be young, well-to-do, college-educated white males. But three-
quarters of new American workers in the next decade will be
women, nonwhites and immigrants. Failing to rouse their enthusi-
asm, to say nothing of discriminating against them, isn't only

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unjust, it's also stupid and self-defeating. It deprives the economy
of desperately needed skilled workers.

African-American and Hispanic students are doing significantly
better in standardized science tests now than in the late 1960s, but
they're the only ones who are. The average maths gap between
white and black US high school graduates is still huge - two to
three grade levels; but the gap between white US high school
graduates and those in, say, Japan, Canada, Great Britain or
Finland is more than twice as large (with the US students behind).
If you're poorly motivated and poorly educated, you won't know
much - no mystery there. Suburban African-Americans with
college-educated parents do just as well in college as suburban
whites with college-educated parents. According to some statis-
tics, enrolling a poor child in a Head Start programme doubles his
or her chances to be employed later in life; one who completes an
Upward Bound programme is four times as likely to get a college
education. If we're serious, we know what to do.

What about college and university? There are obvious steps to
take: improved status based on teaching success, and promotions
of teachers based on the performance of their students in stand-
ardized, double-blind tests; salaries for teachers that approach
what they could get in industry; more scholarships, fellowships
and laboratory equipment; imaginative, inspiring curricula and
textbooks in which the leading faculty members play a major role;
laboratory courses required of everyone to graduate; and special
attention paid to those traditionally steered away from science.
We should also encourage the best academic scientists to spend
more time on public education - textbooks, lectures, newspaper
and magazine articles, TV appearances. And a mandatory fresh-
man or sophomore (first- or second-year) course in sceptical
thinking and the methods of science might be worth trying.

The mystic William Blake stared at the Sun and saw angels there,
while others, more worldly, 'perceived only an object of about the
size and colour of a golden guinea'. Did Blake really see angels in
the Sun, or was it some perceptual or cognitive error? I know of
no photograph of the Sun that shows anything of the sort. Did
Blake see what the camera and the telescope cannot? Or does the

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explanation lie much more inside Blake's head than outside? And
is not the truth of the Sun's nature as revealed by modern science
far more wonderful: no mere angels or gold coin, but an enormous
sphere into which a million Earths could be packed, in the core of
which the hidden nuclei of atoms are being jammed together,
hydrogen transfigured into helium, the energy latent in hydrogen
for billions of years released, the Earth and other planets warmed
and lit thereby, and the same process repeated four hundred
billion times elsewhere in the Milky Way galaxy?

The blueprints, detailed instructions, and job orders for build-
ing you from scratch would fill about 1,000 encyclopedia volumes
if written out in English. Yet every cell in your body has a set of
these encyclopedias. A quasar is so far away that the light we see
from it began its intergalactic voyage before the Earth was
formed. Every person on Earth is descended from the same
not-quite-human ancestors in East Africa a few million years ago,
making us all cousins.

Whenever I think about any of these discoveries, I feel a tingle of
exhilaration. My heart races. I can't help it. Science is an astonish-
ment and a delight. Every time a spacecraft flies by a new world, I
find myself amazed. Planetary scientists ask themselves: 'Oh, is that
the way it is? Why didn't we think of that?' But nature is always more
subtle, more intricate, more elegant than what we are able to
imagine. Given our manifest human limitations, what is surprising is
that we have been able to penetrate so far into the secrets of Nature.

Nearly every scientist has experienced, in a moment of discov-
ery or sudden understanding, a reverential astonishment. Science
- pure science, science not for any practical application but for its
own sake - is a deeply emotional matter for those who practise it,
as well as for those nonscientists who every now and then dip in to
see what's been discovered lately.

And, as in a detective story, it's a joy to frame key questions, to
work through alternative explanations, and maybe even to
advance the process of scientific discovery. Consider these exam-
ples, some very simple, some not, chosen more or less at random:

• Could there be an undiscovered integer between 6 and 7?

• Could there be an undiscovered chemical element between

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atomic number 6 (which is carbon) and atomic number 7 (which
is nitrogen)?

• Yes, the new preservative causes cancer in rats. But what if you
have to give a person, who weighs much more than a rat, a
pound a day of the stuff to induce cancer? In that case, maybe
the new preservative isn't all that dangerous. Might the benefit
of having food preserved for long periods outweigh the small
additional risk of cancer? Who decides? What data do they
need to make a prudent decision?

• In a 3.8 billion-year-old rock, you find a ratio of carbon isotopes
typical of living things today, and different from inorganic sedi-
ments. Do you deduce abundant life on Earth 3.8 billion years
ago? Or could the chemical remains of more modern organisms
have infiltrated into the rock? Or is there a way for isotopes to
separate in the rock apart from biological processes?

• Sensitive measurements of electrical currents in the human
brain show that when certain memories or mental processes
occur, particular regions of the brain go into action. Can our
thoughts, memories and passions all be generated by particular
circuitry of the brain neurons? Might it ever be possible to
simulate such circuitry in a robot? Would it ever be feasible to
insert new circuits or alter old ones in the brain in such a way as
to change opinions, memories, emotions, logical deductions? Is
such tampering wildly dangerous?

• Your theory of the origin of the solar system predicts many flat
discs of gas and dust all over the Milky Way galaxy. You look
through the telescope and you find flat discs everywhere. You
happily conclude that your theory is confirmed. But it turns out
the discs you sighted were spiral galaxies far beyond the Milky
Way, and much too big to be nascent solar systems. Should you
abandon your theory? Or should you look for a different kind
of disc? Or is this just an expression of your unwillingness to
abandon a discredited hypothesis?

• A growing cancer sends out an all-points bulletin to the cells
lining adjacent blood vessels: 'We need blood,' the message
says. The endothelial cells obligingly build blood vessel bridges
to supply the cancer cells with blood. How does this come
about? Can the message be intercepted or cancelled?

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You mix violet, blue, green, yellow, orange and red paints and
make a murky brown. Then you mix light of the same colours
and you get white. What's going on?

In the genes of humans and many other animals there are long,
repetitive sequences of hereditary information (called 'non-
sense'). Some of these sequences cause genetic diseases. Could
it be that segments of the DNA are rogue nucleic acids,
reproducing on their own, in business for themselves, disdain-
ing the well-being of the organism they inhabit?
Many animals behave strangely just before an earthquake.
What do they know that seismologists don't?
The ancient Aztec and the ancient Greek words for 'God' are
nearly the same. Is this evidence of some contact or commonal-
ity between the two civilizations, or should we expect occa-
sional such coincidences between two wholly unrelated
languages merely by chance? Or could, as Plato thought in the
Cratylus, certain words be built into us from birth?
The Second Law of Thermodynamics states that in the Universe
as a whole, disorder increases as time goes on. (Of course, locally
worlds and life and intelligence can emerge, at the cost of a
decrease in order elsewhere in the Universe.) But if we live in a
Universe in which the present Big Bang expansion will slow, stop,
and be replaced by a contraction, might the Second Law then be
reversed? Can effects precede causes?

The human body uses concentrated hydrochloric acid in the
stomach to dissolve food and aid digestion. Why doesn't the
hydrochloric acid dissolve the stomach?

The oldest stars seem to be, at the time I'm writing, older than
the Universe. Like the claim that an acquaintance has children
older than she is, you don't have to know very much to
recognize that someone has made a mistake. Who?
The technology now exists to move individual atoms around, so
long and complex messages can be written on an ultra-
microscopic scale. It is also possible to make machines the size
of molecules. Rudimentary examples of both these 'nano-
technologies' are now well demonstrated. Where does this take
us in another few decades?

In several different laboratories, complex molecules have been

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found that under suitable conditions make copies of themselves in
the test tube. Some of these molecules are, like DNA and RNA,
built out of nucleotides; others are not. Some use enzymes to
hasten the pace of the chemistry; others do not. Sometimes there
is a mistake in copying; from that point forward the mistake is
copied in successive generations of molecules. Thus there get to
be slightly different species of self-replicating molecules, some of
which reproduce faster or more efficiently than others. These
preferentially thrive. As time goes on, the molecules in the test
tube become more and more efficient. We are beginning to
witness the evolution of molecules. How much insight does this
provide about the origin of life?

• Why is ordinary ice white, but pure glacial ice blue?

• Life has been found miles below the surface of the Earth. How
deep does it go?

• The Dogon people in the Republic of Mali are said by a French
anthropologist to have a legend that the star Sirius has an
extremely dense companion star. Sirius in fact does have such a
companion, although it requires fairly sophisticated astronomy to
detect it. So (1) did the Dogon people descend from a forgotten
civilization that had large optical telescopes and theoretical astro-
physics? Or, (2) were they instructed by extraterrestrials? Or, (3)
did the Dogon hear about the white dwarf companion of Sirius
from a visiting European? Or, (4) was the French anthropologist
mistaken and the Dogon in fact never had such a legend?

Why should it be hard for scientists to get science across? Some
scientists, including some very good ones, tell me they'd love to
popularize, but feel they lack talent in this area. Knowing and
explaining, they say, are not the same thing. What's the secret?

There's only one, I think: don't talk to the general audience as
you would to your scientific colleagues. There are terms that
convey your meaning instantly and accurately to fellow experts.
You may parse these phrases every day in your professional work.
But they do no more than mystify an audience of non-specialists.
Use the simplest possible language. Above all, remember how it
was before you yourself grasped whatever it is you're explaining.
Remember the misunderstandings that you almost fell into, and

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note them explicitly. Keep firmly in mind that there was a time
when you didn't understand any of this either. Recapitulate the
first steps that led you from ignorance to knowledge. Never forget
that native intelligence is widely distributed in our species.
Indeed, it is the secret of our success.

The effort involved is slight, the benefits great. Among the
potential pitfalls are oversimplification, the need to be sparing
with qualifications (and quantifications), inadequate credit given
to the many scientists involved, and insufficient distinctions drawn
between helpful analogy and reality. Doubtless, compromises
must be made.

The more you make such presentations, the clearer it is which
approaches work and which do not. There is a natural selection of
metaphors, images, analogies, anecdotes. After a while you find
that you can get almost anywhere you want to go, walking on
consumer-tested stepping-stones. You can then fine-tune your
presentations for the needs of a given audience.

Like some editors and television producers, some scientists
believe the public is too ignorant or too stupid to understand
science, that the enterprise of popularization is fundamentally a
lost cause, or even that it's tantamount to fraternization, if not
outright cohabitation, with the enemy. Among the many criti-
cisms that could be made of this judgement - along with its
insufferable arrogance and its neglect of a host of examples of
highly successful science popularizations - is that it is self-
confirming. And also, for the scientists involved, self-defeating.

Large-scale government support for science is fairly new, dating
back only to World War Two - although patronage of a few
scientists by the rich and powerful is much older. With the end of
the Cold War, the national defence trump card that provided
support for all sorts of fundamental science became virtually
unplayable. Only partly for this reason, most scientists, I think,
are now comfortable with the idea of popularizing science. (Since
nearly all support for science comes from the public coffers, it
would be an odd flirtation with suicide for scientists to oppose
competent popularization.) What the public understands and
appreciates, it is more likely to support. I don't mean writing
articles for Scientific American, say, that are read by science

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enthusiasts and scientists in other fields. I'm not just talking about
teaching introductory courses for undergraduates. I'm talking about
efforts to communicate the substance and approach of science in
newspapers, magazines, on radio and television, in lectures for the
general public, and in elementary, middle and high school textbooks.

Of course there are judgement calls to be made in popularizing.
It's important neither to mystify nor to patronize. In attempting to
prod public interest, scientists have on occasion gone too far - for
example, in drawing unjustified religious conclusions. Astrono-
mer George Smoot described his discovery of small irregularities
in the ratio radiation left over from the Big Bang as 'seeing God
face-to-face'. Physics Nobel laureate Leon Lederman described
the Higgs boson, a hypothetical building block of matter, as 'the
God particle', and so titled a book. (In my opinion, they're all
God particles.) If the Higgs boson doesn't exist, is the God
hypothesis disproved? Physicist Frank Tipler proposes that com-
puters in the remote future will prove the existence of God and
work our bodily resurrection.

Periodicals and television can strike sparks as they give us a
glimpse of science, and this is very important. But - apart from
apprenticeship or well-structured classes and seminars - the best
way to popularize science is through textbooks, popular books,
CD-ROMs and laser discs. You can mull things over, go at your
own pace, revisit the hard parts, compare texts, dig deep. It has to
be done right, though, and in the schools especially it generally
isn't. There, as the philosopher John Passmore comments, science
is often presented

as a matter of learning principles and applying them by
routine procedures. It is learned from textbooks, not by
reading the works of great scientists or even the day-to-day
contributions to the scientific literature . . . The beginning
scientist, unlike the beginning humanist, does not have an
immediate contact with genius. Indeed . . . school courses
can attract quite the wrong sort of person into science -
unimaginative boys and girls who like routine.

I hold that popularization of science is successful if, at first, it does

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no more than spark the sense of wonder. To do that, it is sufficient
to provide a glimpse of the findings of science without thoroughly
explaining how those findings were achieved. It is easier to
portray the destination than the journey. But, where possible,
popularizers should try to chronicle some of the mistakes, false
starts, dead ends and apparently hopeless confusion along the
way. At least every now and then, we should provide the evidence
and let the reader draw his or her own conclusion. This converts
obedient assimilation of new knowledge into personal discovery.
When you make the finding yourself - even if you're the last
person on Earth to see the light - you never forget it.

As a youngster, I was inspired by the popular science books
and articles of George Gamow, James Jeans, Arthur Edding-
ton, J.B.S. Haldane, Julian Huxley, Rachel Carson and Arthur
C. Clarke - all of them trained in, and most of them leading
practitioners of science. The popularity of well-written, well-
explained, deeply imaginative books on science that touch our
hearts as well as our minds seems greater in the last twenty
years than ever before, and the number and disciplinary
diversity of scientists writing these books is likewise unprec-
edented. Among the best contemporary scientist-popularizers,
I think of Stephen Jay Gould, E.O. Wilson, Lewis Thomas and
Richard Dawkins in biology; Steven Weinberg, Alan Lightman
and Kip Thorne in physics; Roald Hoffmann in chemistry; and
the early works of Fred Hoyle in astronomy. Isaac Asimov
wrote capably on everything. (And while requiring calculus, the
most consistently exciting, provocative and inspiring science
popularization of the last few decades seems to me to be
Volume I of Richard Feynman's Introductory Lectures on
Physics.) Nevertheless, current efforts are clearly nowhere near
commensurate with the public good. And, of course, if we can't
read, we can't benefit from such works, no matter how inspiring
they are.

I want us to rescue Mr 'Buckley' and the millions like him. I also
want us to stop turning out leaden, incurious, uncritical and
unimaginative high school seniors. Our species needs, and
deserves, a citizenry with minds wide awake and a basic under-
standing of how the world works.

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No Such Thing as a Dumb Question

Science, I maintain, is an absolutely essential tool for any
society with a hope of surviving well into the next century with its
fundamental values intact - not just science as engaged in by its
practitioners, but science understood and embraced by the entire
human community. And if the scientists will not bring this about,
who will?

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The Lord [Buddha] replied to the Venerable Sariputra:
'In some village, city, market town, country district,
province, kingdom, or capital there lived a householder,
old, advanced in years, decrepit, weak in health and
strength, but rich, wealthy, and well-to-do. His house was a
large one, both extensive and high, and it was old, having
been built a long time ago. It was inhabited by many living
beings, some two, three, four, or five hundred. It had one
single door only. It was thatched with straw, its terraces had
fallen down, its foundations were rotten, its walls,
matting-screens, and plaster were in an advanced state of
decay. Suddenly a great blaze of fire broke out, and the
house started burning on all sides. And that man had many
young sons, five, or ten, or twenty, and he himself got out of
the house.

'When that man saw his own house ablaze all around with
the great mass of fire, he became afraid and trembled, his
mind became agitated, and he thought to himself: "I, it is
true, have been competent enough to run out of the door,
and to escape from my burning house, quickly and safely,
without being touched or scorched by that great mass of fire.
But what about my sons, my young boys, my little sons?

* Written with Ann Druyan.

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House on Fire

There, in this burning house, they play, sport, and amuse
themselves with all sorts of games. They do not know that
this dwelling is afire, they do not understand it, do not
perceive it, pay no attention to it, and so they feel no
agitation. Though threatened by this great [fire], though in
such close contact with so much ill, they pay no attention to
their danger, and make no efforts to get out." '

from The Saddharmapundarika,
in Buddhist Scriptures, Edward Conze, ed.

(Penguin Books, 1959)

One of the reasons it's so interesting to write for Parade
magazine is feedback. With eighty million readers you can
really sample the opinion of the citizens of the United States. You
can understand how people think, what their anxieties and hopes
are, and even perhaps where we have lost our way.

An abbreviated version of the preceding chapter, emphasizing
the performance of students and teachers, was published in
Parade. I was flooded with mail. Some people denied there was a
problem; others said that Americans were losing cutting-edge
intelligence and know-how. Some thought there were easy solu-
tions; others, that the problems were too deeply ingrained to fix.
Many opinions were a surprise to me.

A tenth-grade teacher in Minnesota handed out copies of the
article and asked his students to tell me what they thought. Here's
what some American high school students wrote (spelling, gram-
mar and punctuation as in the original letters):

• Not a Americans are stupid We just rank lower in school big deal.

• Maybe that's good that we are not as smart as the other
countries. So then we can just import all of our products and
then we don't have to spend all of our money on the parts for
the goods.

• And if other countries are doing better, what does it matter,
their most likely going to come over the U.S. anyway?

• Our society is doing just fine with what discoveries we are
making. It's going slowly, but the cure for cancer is coming
right along.

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THE DEMON-HAUNTED WORLD

The U.S. has its own learning system and it may not be as
advanced as theirs, but it is just as good. Otherwise I think your
article is a very educating one.

Not one kid in this school likes science. I really didn't under-
stand the point of the article. I thought that it was very boring.
I'm just not into anything like that.

I am studying to be a lawyer and frankly I do agree with my
parents when they say I have an attitude problem toward science.
It's true that some American kids don't try, but we could be
smarter than any other country if we wanted to.
Instead of homework, kids will watch TV. I have to agree that I
do it. I have cut it down from about 4 hrs. a day.
I don't believe it is the school systems fault, I think the whole
country is brought up with not enough emphasis on school. I
know my mom would rather be watching me play basketball or
soccer, instead of helping me with an assignment. Most of the
kids I know could care less about making sure there doing there
work right.

I don't think American kids are stupid. It just they don't study

hard enough because most of kids work . . . Lots of people said

that Asian people are smarter than American and they are

good at everything, but that's not true. They are not good at

sports. They don't have time to play sports.

I'm in sports myself, and I feel that the other kids on my team

push to you to excel more in that sport than in school.

If we want to rank first, we could go to school all day and not

have any social life.

I can see why a lot of science teachers would get mad at you for
insulting there job.

Maybe if the teachers could be more exciting, the children will
want to learn . . . If science is made to be fun, kids will want to
learn. To accomplish this, it needs to be started early on, not
just taught as facts and figures.

I really find it hard to believe those facts about the U.S. in
science.

If we are so far behind, how come Michael Gorbachev came to
Minnesota and Montana to Control Data to see how we run are
computers and thing?

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House on Fire

• Around 33 hours for fifth graders! In my opinion thats too
much that's almost as many hours as a full job practically. So
instead of homework we can be making money.

• When you put down how far behind we are in science and
math, why don't you try tell us this in a little nicer manner? . . .
Have a little pride in your country and its capabilities.

• I think your facts were inconclusive and the evidence very
flimsy. All in all, you raised a good point.

All in all, these students don't think there's much of a problem;
and if there is, not much can be done about it. Many also
complained that the lectures, classroom discussions and home-
work were 'boring'. Especially for an MTV generation beset by
attention deficit disorders in various degrees of severity, it is
boring. But spending three or four grades practising once again
the addition, subtraction, multiplication and division of fractions
would bore anyone, and the tragedy is that, say, elementary
probability theory is within reach of these students. Likewise for
the forms of plants and animals presented without evolution;
history presented as wars, dates and kings without the role of
obedience to authority, greed, incompetence and ignorance;
English without new words entering the language and old words
disappearing; and chemistry without where the elements come
from. The means of awakening these students are at hand and
ignored. Since most school children emerge with only a tiny
fraction of what they've been taught permanently engraved in
their long-term memories, isn't it essential to infect them with
consumer-tested topics that aren't boring . . . and a zest for
learning?

Most adults who wrote thought there's a substantial problem. I
received letters from parents about inquisitive children willing to
work hard, passionate about science but with no adequate com-
munity or school resources to satisfy their interests. Other letters
told of parents who knew nothing about science sacrificing their
own comfort so their children could have science books, micro-
scopes, telescopes, computers or chemistry sets; of parents teach-
ing their children that hard work will get them out of poverty; of a
grandmother bringing tea to a student up late at night still doing

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homework; of peer pressure not to do well in school because 'it
makes the other kids look bad'.

Here's a sampling - not an opinion poll, but representative
commentary - of other responses by parents:

• Do parents understand that you can't be a full human being if
you're ignorant? Are there books at home? How about a
magnifying glass? Encyclopedia? Do they encourage children
to learn?

• Parents have to teach patience and perseverance. The most
important gift they can give their children is the ethos of hard
work, but they can't just talk about it. The kids who learn to
work hard are the ones who see their parents work hard and
never give up.

• My child is fascinated by science, but she doesn't get any in
school or on TV.

• My child is identified as gifted, but the school has no program
for science enrichment. The guidance counselor told me to send
her to a private school, but we can't afford a private school.

• There's enormous peer pressure; shy children don't want to
'stand out' by doing well in science. When my daughter reached
13 and 14, her life-long interest in science seemed to disappear.

Parents also had much to say about teachers, and some of the
comments by teachers echoed the parents. For example, people
complained that teachers are trained how to teach but not what to
teach: that a large number of physics and chemistry teachers have
no degree in physics or chemistry and are 'uncomfortable and
incompetent' in teaching science; that teachers themselves have
too much science and maths anxiety; that they resist being asked
questions, or they answer, 'It's in the book. Look it up.' Some
complained that the biology teacher was a 'Creationist'; some
complained that he wasn't. Among other comments by or about
teachers:

• We are breeding a collection of half-wits.

• It's easier to memorize than to think. Kids have to be taught to
think.

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House on Fire

The teachers and curricula are 'dumbing down' to the lowest
common denominator.

Why is the basketball coach teaching chemistry?

Teachers are required to spend much too much time on

discipline and on 'social curricula'. There's no incentive to use

our own judgment. The 'brass' are always looking over our

shoulders.

Abandon tenure in schools and colleges. Get rid of the
deadwood. Leave hiring and firing to principals, deans, and
superintendents.

My joy in teaching was repeatedly thwarted by militaristic-type
principals.

Teachers should be rewarded on the basis of performance -
especially student performance on standardized, nationwide
tests, and improvements in student performance on such tests
from one year to the next.

Teachers are stilling our children's minds by telling them
they're not 'smart' enough - for example, for a career in
physics. Why not give the students a chance to take the course?
My son was promoted even though he's reading two grade
levels behind the rest of his class. The reason given was social,
not educational. He'll never catch up unless he's left back.
Science should be required in all school (and especially high
school) curricula. It should be carefully coordinated with the
math courses the students are taking at the same time.
Most homework is 'busy work' rather than something that
makes you think.

I think Diane Ravitch [New Republic, 6 March 1989] tells it like
it is: 'As a female student at Hunter High School in New York
City recently explained, "I make straight As, but I never talk
about it . . . It's cool to do really badly. If you are interested in
school and you show it, you're a nerd" . . . The popular culture
- through television, movies, magazines, and videos - inces-
santly drums in the message to young women that it is better to
be popular, sexy, and "cool" than to be intelligent, accom-
plished, and outspoken . . .'In 1986 researchers found a similar
anti-academic ethos among both high school and female students
in Washington, D.C. They noted that able students faced

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THE DEMON-HAUNTED WORLD

strong peer pressure not to succeed in school. If they did well in
their studies, they might be accused of 'acting white'.

• Schools could easily give much more recognition and rewards
to kids who are outstanding in science and math. Why don't
they? Why not special jackets with school letters? Announce-
ments in assembly and the school newspaper and the local
press? Local industry and social organizations to give special
awards? This costs very little and could overcome peer pressure
not to excel.

• Headstart is the single most effective . . . program for improv-
ing children's understanding of science and everything else.

There were also many passionate, highly controversial opinions
expressed which, at the very least, give a sense of how deeply
people feel about the subject. Here's a smattering:

• All the smart kids are looking for the fast buck these days, so
they become lawyers, not scientists.

• I don't want you to improve education. Then there'd be nobody
to drive the cabs.

• The problem in science education is that God isn't sufficiently
honored.

• The fundamentalist teaching that science is 'humanism' and is
to be mistrusted is the reason nobody understands science.
Religions are afraid of the sceptical thinking at the heart of
science. Students are brainwashed not to accept scientific
thinking long before they get to college.

• Science has discredited itself. It works for politicians. It makes
weapons, it lies about marijuana 'hazards', it ignores about the
dangers of agent orange, etc.

• The public schools don't work. Abandon them. Let's have
private schools only.

• We have let the advocates of permissiveness, fuzzy thinking
and rampant socialism destroy what was once a great educa-
tional system.

• The school system has enough money. The problem is that the
white males, usually coaches, who run the schools would never
(and I mean never) hire an intellectual . . . They care more

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House on Fire

about the football team than the curriculum and hire only
submediocre, flag-waving, God-loving automatons to teach.
What kind of students can emerge from schools that oppress,
punish and neglect logical thinking?

• Release schools from the stranglehold of the ACLU [American
Civil Liberties Union], NEA [National Education Association],
and others engaged in the breakdown of the discipline and
competence in the schools.

• I'm afraid you have no understanding of the country in which
you live. The people are incredibly ignorant and fearful. They
will not tolerate listening to any [new] idea . . . Don't you get
it? The system survives only because it has an ignorant God-
fearing population. There's a reason lots of [educated people]
are unemployed.

• I'm sometimes required to explain technological issues to
Congressional staffers. Believe me, there's a problem in science
education in this country.

There is no single solution to the problem of illiteracy in science -
or maths, history, English, geography, and many of the other
skills which our society needs more of. The responsibilities are
broadly shared - parents, the voting public, local school boards,
the media, teachers, administrators, federal, state and logical
governments, plus, of course, the students themselves. At every
level teachers complain that the problem lies in earlier grades.
And first-grade teachers can with justice despair of teaching
children with learning deficits because of malnutrition, or no
books in the home, or a culture of violence in which the leisure to
think is unavailable.

I know very well from my own experience how much a child can
benefit from parents who have a little learning and are able to pass
it on. Even small improvements in the education, communication
skills and passion for learning in one generation might work much
larger improvements in the next. I think of this every time I hear a
complaint that school and collegiate 'standards' are falling, or that
a Bachelor's degree doesn't 'mean' what it once did.

Dorothy Rich, an innovative teacher from Yonkers, New York,
believes that far more important than specific academic subjects is

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THE DEMON-HAUNTED WORLD

the honing of key skills which she lists as: 'confidence, persever-
ance, caring, teamwork, common sense and problem-solving.' To
which I'd add sceptical thinking and an aptitude for wonder.

At the same time, children with special abilities and skills need
to be nourished and encouraged. They are a national treasure.
Challenging programmes for the 'gifted' are sometimes decried as
'elitism'. Why aren't intensive practice sessions for varsity foot-
ball, baseball and basketball players and interschool competition
deemed elitism? After all, only the most gifted athletes partici-
pate. There is a self-defeating double-standard at work here,
nationwide.

The problems in public education in science and other subjects
run so deep that it's easy to despair and conclude that they can
never be fixed. And yet, there are institutions hidden away in big
cities and small towns that provide reason for hope, places that
strike the spark, awaken slumbering curiosities and ignite the
scientist that lives in all of us:

• The enormous metallic iron meteorite in front of you is as full
of holes as a Swiss cheese. Gingerly you reach out to touch it. It
feels smooth and cold. The thought occurs to you that this is a
piece of another world. How did it get to Earth? What
happened in space to make it so beat up?

• The display shows maps of eighteenth-century London, and the
spread of a horrifying cholera epidemic. People in one house
got it from people in neighbouring houses. By running the wave
of infection back, you can see where it started. It's like being a
detective. And when you pinpoint the origin you find it's a
place with open sewers. It occurs to you that there's a life and
death reason why modern cities have adequate sanitation. You
think of all those cities and towns and villages in the world that
don't. You get to thinking maybe there's a simpler, cheaper
way to do it . . .

• You're crawling through a long, utterly black tunnel. There are
sudden turns, ups and downs. You go through a forest of
feathery things, beady things, big solid round things. You
imagine what it must be like to be blind. You think about how

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House on Fire

little we rely on our sense of touch. In the dark and the quiet,
you're alone with your thoughts. Somehow the experience is
exhilarating . . .

• You examine a detailed reconstruction of a procession of
priests climbing up one of the great ziggurats of Sumer, or a
gorgeously painted tomb in the Valley of the Kings in ancient
Egypt, or a house in ancient Rome, or a full-scale turn-of-the-
century street in small town America. You think of all those
civilizations, so different from yours, how if you'd been born
into them you would have thought them completely natural,
how you'd consider our society - if you had somehow been told
of it - as weird . . .

• You squeeze the eyedropper, and a drop of pond water drips
out on to the microscope stage. You look at the projected
image. The drop is full of life, strange beings swimming,
crawling, tumbling; high dramas of pursuit and escape, triumph
and tragedy. This is a world populated by beings far more
exotic than in any science-fiction movie . . .

• Seated in the theatre, you find yourself inside the head of an
eleven-year-old boy. You look out through his eyes. You
encounter his typical daily crises: bullies, authoritarian adults,
crushes on girls. You hear the voice inside his head. You
witness his neurological and hormonal responses to his social
environment. And you get to wonder how you work on the
inside . . .

• Following the simple instructions, you type in the commands.
What will the Earth look like if we continue to burn coal, oil
and gas, and double the amount of carbon dioxide in the
atmosphere? How much hotter will it be? How much polar ice
will melt? How much higher will the oceans be? Why are we
pouring so much carbon dioxide into the atmosphere? What if
we put five times more carbon dioxide into the atmosphere?
Also, how could anybody know what the future climate will be
like? It gets you thinking . . .

In my childhood, I was taken to the American Museum of Natural
History in New York City. I was transfixed by the dioramas -
lifelike representations of animals and their habitats all over the

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world. Penguins on the dimly lit Antarctic ice; okapi in the bright
African veldt; a family of gorillas, the male beating his chest, in a
shaded forest glade; an American grizzly bear standing on his hind
legs, ten or twelve feet tall, and staring me right in the eye. These
were three-dimensional freeze-frames captured by some genie of
the lamp. Did the grizzly move just then? Did the gorilla blink?
Might the genie return, lift the spell and permit this gorgeous
array of living things to go on with their lives as, jaws agape, I
watch?

Kids have an irresistible urge to touch. Back in those days, the
most commonly heard two words in museums were 'don't touch'.
Decades ago there was almost nothing 'hands-on' in museums of
science or natural history, not even a simulated tidal pool in which
you could pick up a crab and inspect it. The closest thing to an
interactive exhibit that I knew were the scales in the Hayden
Planetarium, one for each planet. Weighing a mere forty pounds
on Earth, there was something reassuring in the thought that if
only you lived on Jupiter, you would weigh a hundred pounds.
But sadly, on the Moon you would weigh only seven pounds; on
the Moon it seemed you would hardly be there at all.

Today, children are encouraged to touch, to poke, to run
through a branched contingency tree of questions and answers via
computer, or to make funny noises and see what the sound waves
look like. Even kids who don't get everything out of the exhibit,
or who don't even get the point of the exhibit, usually extract
something valuable. You go to these museums and you're struck
by the wide-eyed looks of wonder, by kids racing from exhibit to
exhibit, by the triumphant smiles of discovery. They're wildly
popular. Almost as many of us go to them each year as attend
professional baseball, basketball and football games combined.

These exhibits do not replace instruction in school or at home,
but they awaken and excite. A great science museum inspires a
child to read a book, or take a course, or return to the museum
again to engage in a process of discovery - and, most important, to
learn the method of scientific thinking.

Another glorious feature of many modern scientific museums is
a movie theatre showing IMAX or OMNIMAX films. In some
cases the screen is ten storeys tall and wraps around you. The

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House on Fire

Smithsonian's National Air and Space Museum, the most popular
museum on Earth, has premiered in its Langley Theater some of
the best of these films. To Fly brings a catch to my throat even
after five or six viewings. I've seen religious leaders of many
denominations witness Blue Planet and be converted on the spot
to the need to protect the Earth's environment.

Not every exhibit and science museum is exemplary. A few still
are commercials for firms that have contributed money to pro-
mote their products - how an automobile engine works or the
'cleanliness' of one fossil fuel as compared to another. Too many
museums that claim to be about science are really about tech-
nology and medicine. Too many biology exhibits are still afraid to
mention the key idea of modern biology: evolution. Beings
'develop' or 'emerge', but never evolve. The absence of humans
from the deep fossil record is underplayed. We are shown nothing
of the anatomical and DNA near-identity between humans and
chimps or gorillas. Nothing is displayed on complex organic
molecules in space and on other worlds, nor about experiments
showing the stuff of life forming in enormous numbers in the
known atmospheres of other worlds and the presumptive atmos-
phere of the early Earth. A notable exception: the Natural
History Museum of The Smithsonian Institution once had an
unforgettable exhibit on evolution. It began with two cockroaches
in a modern kitchen with open cereal boxes and other food. Left
alone for a few weeks, the place was crowded with cockroaches,
buckets of them everywhere, competing for the little food now
available, and the long-term hereditary advantage that a slightly
better adapted cockroach might have over its competitors became
crystal clear. Also, too, many planetaria are still devoted to
picking out constellations rather than travelling to other worlds,
and depicting the evolution of galaxies, stars and planets; they
also have an insect-like projector always visible which robs the sky
of its reality.

Perhaps the grandest museum exhibit can't be seen. It has no
home: George Awad is one of the leading architectural model
makers in America, specializing in skyscrapers. He is also a
dedicated student of astronomy who has made a spectacular
model of the Universe. Starting with a prosaic scene on Earth, and

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THE DEMON-HAUNTED WORLD

following a scheme proposed by the designers Charles and Ray
Eames, he goes progressively by factors of ten to show us the
whole Earth, the Solar System, the Milky Way and the Universe.
Every astronomical body is meticulously detailed. You can lose
yourself in them. It's one of the best tools I know of to explain the
scale and nature of the Universe to children. Isaac Asimov
described it as 'the most imaginative representation of the uni-
verse that I have ever seen, or could have conceived of. I could
have wandered through it for hours, seeing something new at
every turn that I hadn't observed before.' Versions of it ought to
be available throughout the country - for stirring the imagination,
for inspiration and for teaching. But instead, Mr Awad cannot
give this exhibit to any major science museum in the country. No
one is willing to devote to it the floor space needed. As I write, it
still sits forlornly, crated in storage.

The population of my town, Ithaca, New York, doubles to a grand
total of about 50,000 when Cornell University and Ithaca College
are in session. Ethnically diverse, surrounded by farmland, it has
suffered, like so much of the northeast, the decline of its
nineteenth-century manufacturing base. Half the children at Bev-
erly J. Martin elementary school, which our daughter attended,
live below the poverty line. Those are the kids that two volunteer
science teachers, Debbie Levin and lima Levine, worried about
most. It didn't seem right that for some, the children of Cornell
faculty, say, even the sky wasn't the limit. For others there was no
access to the liberating power of science education. Starting in the
1960s, they made regular trips to the school, dragging their
portable library cart, laden with household chemicals and other
familiar items to convey something of the magic of science. They
dreamed of creating a place for kids to go, where they could get a
personal, hands-on feel for science.

In 1983 Levin and Levine placed a small ad in our local paper
inviting the community to discuss the idea. Fifty people showed
up. From that group came the first board of directors of the
Sciencenter. Within a year they secured exhibition space in the
first floor of an unrented office building. When the owner found a
paying tenant, the tadpoles and litmus paper were packed up

House on Fire

again and carted off to a vacant shop.

Moves to other empty shops followed until an Ithacan named
Bob Leathers, an architect world-renowned for designing innova-
tive community-built playgrounds, drew up and donated the plans
for a permanent Sciencenter. Gifts from local firms provided
enough money to purchase an abandoned lot from the city and
then hire an executive director, Charles Trautmann, a Cornell
civil engineer. He and Leathers travelled to the annual meeting of
the National Association of Homebuilders in Atlanta. Trautmann
relates how they told the story 'of a community eager to take
responsibility for the education of its youth and secured donations
of many key items such as windows, skylights and lumber'.

Before they could start building, some of the old pumphouse on
the site had to be torn down. Members of a Cornell fraternity
were enlisted. With hardhats and sledge-hammers, they demol-
ished the place joyfully. 'This is the kind of thing,' they said, 'we
usually get into trouble for doing.' In two days, they carted away
200 tons of rubble.

What followed were images straight out of an America that
many of us fear has vanished. In the tradition of pioneer barnrais-
ing, members of the community - bricklayers, doctors, carpen-
ters, university professors, plumbers, farmers, the very young and
the very old - all rolled up their sleeves to build the Sciencenter.

'The continuous seven-days-a-week schedule was maintained,'
says Trautmann, 'so that anyone would be able to help anytime.
Everyone was given a job. Experienced volunteers built stairs,
laid carpet and tile, and trimmed windows. Others painted, nailed
and carried supplies.' Some 2,200 townspeople donated more than
40,000 hours. Roughly ten per cent of the construction work was
performed by people convicted of minor offences; they preferred
to do something for the community than to sit idle in jail. Ten
months later, Ithaca had the only community-built science
museum in the world.

Among the seventy-five interactive exhibits emphasizing both
the processes and principles of science are: the Magicam, a
microscope that visitors can use to view on a colour monitor and
then photograph any object at 40 times magnification; the world's
only public connection to the satellite-based National Lightning

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Detection Network; a 6 x 9 ft walk-in camera; a fossil pit seeded
with local shale where visitors hunt for fossils from 380 million
years ago and keep their finds; an eight-foot-long boa constrictor
named 'Spot'; and a dazzling array of other experiments, comput-
ers and activities.

Levin and Levine can still be found there, full-time volunteers
teaching the citizens and scientists of the future. The DeWitt
Wallace-Reader's Digest Fund supports and extends their dream
of reaching kids who would ordinarily be denied their scientific
birthright. Through the Fund's nationwide Youth-ALIVE pro-
gramme, Ithaca teenagers receive intensive mentoring to develop
their science, conflict resolution and employment skills.

Levin and Levine thought science should belong to everyone.
Their community agreed and made a commitment to realize that
dream. In the Sciencenter's first year, 55,000 people came from all
fifty states and sixty countries. Not bad for a small town. It makes
you wonder what else we could do if we worked together for a
better future for our kids.

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We must not believe the many, who say that only free
people ought to be educated, but we should rather believe
the philosophers who say that only the educated are free.

Epictetus, Roman philosopher
and former slave, Discourses

Federick Bailey was a slave. As a boy in Maryland in the
1820s, he had no mother or father to look after him. ('It is a
common custom,' he later wrote, 'to part children from their
mothers . . . before the child has reached its twelfth month.') He
was one of countless millions of slave children whose realistic
prospects for a hopeful life were nil.

What Bailey witnessed and experienced in his growing up
marked him forever: 'I have often been awakened at the dawn
of the day by the most heart-rending shrieks of an own aunt of
mine, whom [the overseer] used to tie up to a joist, and whip
upon her naked back till she was literally covered with
blood . . . From the rising till the going down of the sun he was
cursing, raving, cutting, and slashing among the slaves of the
field ... He seemed to take pleasure in manifesting his fiend-
ish barbarity.'

The slaves had drummed into them, from plantation and pulpit
* Written with Ann Druyan.

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THE DEMON-HAUNTED WORLD

alike, from courthouse and statehouse, the notion that they were
hereditary inferiors, that God intended them for their misery. The
Holy Bible, as countless passages confirmed, condoned slavery. In
these ways the 'peculiar institution' maintained itself despite its
monstrous nature - something even its practitioners must have
glimpsed.

There was a most revealing rule: slaves were to remain illiter-
ate. In the antebellum South, whites who taught a slave to read
were severely punished. '[To] make a contented slave,' Bailey
later wrote, 'it is necessary to make a thoughtless one. It is
necessary to darken his moral and mental vision, and, as far as
possible, to annihilate the power of reason.' This is why the
slaveholders must control what slaves hear and see and think. This
is why reading and critical thinking are dangerous, indeed subver-
sive, in an unjust society.

So now picture Frederick Bailey in 1828 - a 10-year-old
African-American child, enslaved, with no legal rights of any
kind, long since torn from his mother's arms, sold away from the
tattered remnants of his extended family as if he were a calf or a
pony, conveyed to an unknown household in the strange city of
Baltimore, and condemned to a life of drudgery with no prospect
of reprieve.

Bailey was sent to work for Capt Hugh Auld and his wife,
Sophia, moving from plantation to urban bustle, from field
work to housework. In this new environment, he came every
day upon letters, books and people who could read. He
discovered what he called 'this mystery' of reading: there was a
connection between the letters on the page and the movement
of the reader's lips, a nearly one-to-one correlation between the
black squiggles and the sounds uttered. Surreptitiously, he
studied from young Tommy Auld's Webster's Spelling Book.
He memorized the letters of the alphabet. He tried to under-
stand the sounds they stood for. Eventually, he asked Sophia
Auld to help him learn. Impressed with the intelligence and
dedication of the boy, and perhaps ignorant of the prohibitions,
she complied.

By the time Frederick was spelling words of three and four
letters, Captain Auld discovered what was going on. Furious,

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The Path to Freedom

he ordered Sophia to stop. In Frederick's presence he
explained:

A nigger should know nothing but to obey his master - to do
as he is told to do. Learning would spoil the best nigger in the
world. Now, if you teach that nigger how to read, there would
be no keeping him. It would forever unfit him to be a slave.

Auld chastised Sophia in this way as if Frederick Bailey were not
there in the room with them, or as if he were a block of wood.

But Auld had revealed to Bailey the great secret: 'I now
understood ... the white man's power to enslave the black man.
From that moment, I understood the pathway from slavery to
freedom.'

Without further help from the now reticent and intimidated
Sophia Auld, Frederick found ways to continue learning how to
read, including buttonholing white schoolchildren on the streets.
Then he began teaching his fellow slaves: 'Their minds had been
starved . . . They had been shut up in mental darkness. I taught
them, because it was the delight of my soul.'

With his knowledge of reading playing a key role in his escape,
Bailey fled to New England, where slavery was illegal and black
people were free. He changed his name to Frederick Douglass
(after a character in Walter Scott's The Lady of the Lake), eluded
the bounty hunters who tracked down escaped slaves, and became
one of the greatest orators, writers and political leaders in
American history. All his life, he understood that literacy had
been the way out.

For 99 per cent of the tenure of humans on earth, nobody could
read or write. The great invention had not yet been made. Except
for first-hand experience, almost everything we knew was passed
on by word of mouth. As in the game of 'Chinese Whispers', over
tens and hundreds of generations, information would slowly be
distorted and lost.

Books changed all that. Books, purchasable at low cost, permit
us to interrogate the past with high accuracy; to tap the wisdom of
our species; to understand the point of view of others, and not just

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THE DEMON-HAUNTED WORLD

those in power; to contemplate - with the best teachers - the
insights, painfully extracted from Nature, of the greatest minds
that ever were, drawn from the entire planet and from all of our
history. They allow people long dead to talk inside our heads.
Books can accompany us everywhere. Books are patient where we
are slow to understand, allow us to go over the hard parts as many
times as we wish, and are never critical of our lapses. Books are
key to understanding the world and participating in a democratic
society.

By some standards, African-Americans have made enormous
strides in literacy since Emancipation. In 1860, it is estimated,
only about five per cent of African-Americans could read and
write. By 1890, 39 per cent were judged literate by the US census;
and by 1969, 96 per cent. Between 1940 and 1992, the fraction of
African-Americans who had completed high school soared from
seven per cent to 82 per cent. But fair questions can be asked
about the quality of that education, and the standards of literacy
tested. These questions apply to every ethnic group.

A national survey done for the US Department of Education
paints a picture of a country with more than 40 million barely
literate adults. Other estimates are much worse. The literacy of
young adults has slipped dramatically in the last decade. Only
three to four per cent of the population scores at the highest of
five reading levels (essentially everybody in this group has gone to
college). The vast majority have no idea how bad their reading is.

Only four per cent of those at the highest reading level are in
poverty, but 43 per cent of those at the lowest reading level are.
Although it's not the only factor, of course, in general the better
you read, the more you make - an average of about $12,000 a year
at the lowest of these reading levels, and about $34,000 a year at
the highest. It looks to be a necessary if not a sufficient condition
for making money. And you're much more likely to be in prison if
you're illiterate or barely literate. (In evaluating these facts, we
must be careful not to improperly deduce causation from correla-
tion.)

Also, marginally literate poorer people tend not to understand
ballot initiatives that might help them and their children, and in
stunningly disproportionate numbers fail to vote at all. This works

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The Path to Freedom

to undermine democracy at its roots.

If Frederick Douglass as an enslaved child could teach himself
into literacy and greatness, why should anyone in our more
enlightened day and age remain unable to read? Well, it's not that
simple, in part because few of us are as brilliant and courageous as
Frederick Douglass, but for other important reasons as well.

If you grow up in a household where there are books, where
you are read to, where parents, siblings, aunts, uncles and cousins
read for their own pleasure, naturally you learn to read. If no one
close to you takes joy in reading, where is the evidence that it's
worth the effort? If the quality of education available to you is
inadequate, if you're taught rote memorization rather than how to
think, if the content of what you're first given to read comes from
a nearly alien culture, literacy can be a rocky road.

You have to internalize, so they're second nature, dozens of
upper- and lower-case letters, symbols and punctuation marks;
memorize thousands of dumb spellings on a word-by-word basis;
and conform to a range of rigid and arbitrary rules of grammar. If
you're preoccupied by the absence of basic family support or
dropped into a roiling sea of anger, neglect, exploitation, danger
and self-hatred, you might well conclude that reading takes too
much work and just isn't worth the trouble. If you're repeatedly
given the message that you're too stupid to learn (or, the
functional equivalent, too cool to learn), and if there's no one
there to contradict it, you might very well buy this pernicious
advice. There are always some children - like Frederick Bailey -
who beat the odds. Too many don't.

But, beyond all this, there's a particularly insidious way in
which, if you're poor, you may have another strike against you in
your effort to read - and even to think.

Ann Druyan and I come from families that knew grinding
poverty. But our parents were passionate readers. One of our
grandmothers learned to read because her father, a subsistence
farmer, traded a sack of onions to an itinerant teacher. She read
for the next hundred years. Our parents had personal hygiene and
the germ theory of disease drummed into them by the New York
Public Schools. They followed prescriptions on childhood nutri-
tion recommended by the US Department of Agriculture as if

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they had been handed down from Mount Sinai. Our government
book on children's health had been repeatedly taped together as
its pages fell out. The corners were tattered. Key advice was
underlined. It was consulted in every medical crisis. For a while,
my parents gave up smoking - one of the few pleasures available
to them in the Depression years - so that their infant could have
vitamin and mineral supplements. Ann and I were very lucky.

Recent research shows that many children without enough to
eat wind up with diminished capacity to understand and learn
('cognitive impairment'). Children don't have to be starving for
this to happen. Even mild undernourishment, the kind most
common among poor people in America, can do it. This can
happen before the baby is born (if the mother isn't eating
enough), in infancy or in childhood. When there isn't enough
food, the body has to decide how to invest the limited foodstuffs
available. Survival comes first. Growth comes second. In this
nutritional triage, the body seems obliged to rank learning last.
Better to be stupid and alive, it judges, than smart and dead.

Instead of showing an enthusiasm, a zest for learning as most
healthy youngsters do, the undernourished child becomes bored,
apathetic, unresponsive. More severe malnutrition leads to lower
birth weights and, in its most extreme forms, smaller brains.
However, even a child who looks perfectly healthy but has not
enough iron, say, suffers an immediate decline in the ability to
concentrate. Iron-deficiency anaemia may affect as much as a
quarter of all low-income children in America; it attacks the
child's attention span and memory, and may have consequences
reaching well into adulthood.

What once was considered relatively mild undernutrition is now
understood to be potentially associated with lifelong cognitive
impairment. Children who are undernourished even on a short-
term basis have a diminished capacity to learn. And millions of
American children go hungry every week. Lead poisoning, which
is endemic in inner cities, also causes serious learning deficits. By
many criteria, the prevalence of poverty in America has been
steadily increasing since the early 1980s. Almost a quarter of
American children now live in poverty - the highest rate of
childhood poverty in the industrialized world. According to one

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estimate, between 1980 and 1985 alone more American infants
and children died of preventable disease, malnutrition and other
consequences of dire poverty than all American battle deaths
during the Vietnam War.

Some programmes wisely instituted on the Federal or state level
in America deal with malnutrition. The Special Supplemental
Food Program for Women, Infants and Children (WIC), school
breakfast and lunch programmes, the Summer Food Service
Program - all have been shown to work, although they do not get
to all the people who need them. So rich a country is well able to
provide enough food for all its children.

Some deleterious effects of undernutrition can be undone;
iron-repletion therapy, for example, can repair some conse-
quences of iron-deficiency anaemia. But not all of the damage is
reversible. Dyslexia - various disorders that impair reading skills -
may affect fifteen per cent of us or more, rich and poor alike. Its
causes (whether biological, psychological or environmental) are
often undetermined. But methods now exist to help many with
dyslexia to learn to read.

No one should be unable to learn to read because education is
unavailable. But there are many schools in America in which
reading is taught as a tedious and reluctant excursion into the
hieroglyphics of an unknown civilization, and many classrooms in
which not a single book can be found. Sadly, the demand for adult
literacy classes far outweighs the supply. High-quality early educa-
tion programmes such as Head Start can be enormously successful
in preparing children for reading. But Head Start reaches only a
third to a quarter of eligible pre-schoolers, many of its pro-
grammes have been enfeebled by cuts in funding, and it and the
nutrition programmes mentioned are under renewed Congres-
sional attack as I write.

Head Start is criticized in a 1994 book called The Bell Curve by
Richard J. Herrnstein and Charles Murray. Their argument has been
characterized by Gerald Coles of the University of Rochester:

First, inadequately fund a program for poor children, then
deny whatever success is achieved in the face of over-
whelming obstacles, and finally conclude that the program

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THE DEMON-HAUNTED WORLD

must be eliminated because the children are intellectually
inferior.

The book, which received surprisingly respectful attention from
the media, concludes that there is an irreducible hereditary gap
between blacks and whites - about 10 or 15 points on IQ tests. In a
review, the psychologist Leon J. Kamin concludes that '[t]he
authors repeatedly fail to distinguish between correlation and
causation' - one of the fallacies of our baloney detection kit.

The National Center for Family Literacy, based in Louisville,
Kentucky, has been implementing programmes aimed at low-
income families to teach both children and their parents to read. It
works like this: the child, 3 to 4 years old, attends school three
days a week along with a parent, or possibly a grandparent or
guardian. While the grown-up spends the morning learning basic
academic skills, the child is in a preschool class. Parent and child
meet for lunch and then 'learn how to learn together' for the rest
of the afternoon.

A follow-up study of fourteen such programmes in three states
revealed: (1) although all of the children had been designated as
being at risk for school failure as pre-schoolers, only ten per cent
were still rated at risk by their current elementary school teachers.
(2) More than 90 per cent were considered by their current
elementary school teachers as motivated to learn. (3) Not one of
the children had to repeat any grade in elementary school.

The growth of the parents was no less dramatic. When asked to
describe how their lives had changed as a result of the family
literacy programme, typical responses described improved self-
confidence (nearly every participant) and self-control, passing
high-school equivalency exams, admission to college, new jobs,
and much better relations with their children. The children are
described as more attentive to parents, eager to learn and - in
some cases for the first time - hopeful about the future. Such
programmes could also be used in later grades for teaching
mathematics, science and much else.

Tyrants and autocrats have always understood that literacy,
learning, books and newspapers are potentially dangerous. They

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The Path to Freedom

can put independent and even rebellious ideas in the heads of
their subjects. The British Royal Governor of the Colony of
Virginia wrote in 1671:

I thank God there are no free schools nor printing; and I hope
we shall not have [them] these [next] hundred years; for
learning has brought disobedience, and heresy, and sects into
the world, and printing has divulged them and libels against
the best government. God keep us from both!

But the American colonists, understanding where liberty lies,
would have none of this.

In its early years, the United States boasted one of the highest -
perhaps the highest - literacy rates in the world. (Of course, slaves
and women didn't count in those days.) As early as 1635, there
had been public schools in Massachusetts, and by 1647 compul-
sory education in all townships there of more than fifty 'house-
holds'. By the next century and a half, educational democracy had
spread all over the country. Political theorists came from other
countries to witness this national wonder: vast numbers of ordi-
nary working people who could read and write. The American
devotion to education for all propelled discovery and invention, a
vigorous democratic process, and an upward mobility that
pumped the nation's economic vitality.

Today, the United States is not the world leader in literacy. Many
of those judged literate are unable to read and understand very
simple material - much less a sixth-grade textbook, an instruction
manual, a bus schedule, a mortgage statement, or a ballot initiative.
And the sixth-grade textbooks of today are much less challenging
than those of a few decades ago, while the literacy requirements at
the workplace have become more demanding than ever before.

The gears of poverty, ignorance, hopelessness and low self-
esteem mesh to create a kind of perpetual failure machine that
grinds down dreams from generation to generation. We all bear
the cost of keeping it running. Illiteracy is its linchpin.

Even if we hardened our hearts to the shame and misery
experienced by the victims, the cost of illiteracy to everyone else is

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THE DEMON-HAUNTED WORLD

severe - the cost in medical expenses and hospitalization, the cost
in crime and prisons, the cost in special education, the cost in lost
productivity and in potentially brilliant minds who could help
solve the dilemmas besetting us.

Frederick Douglass taught that literacy is the path from slavery
to freedom. There are many kinds of slavery and many kinds of
freedom. But reading is still the path.

Frederick Douglass After the Escape

When he was barely twenty, he ran away to freedom.
Settling in New Bedford with his bride, Anna Murray,
he worked as a common labourer. Four years later Douglass
was invited to address a meeting. By that time, in the North,
it was not unusual to hear the great orators of the day - the
white ones, that is - railing against slavery. But even many of
those opposed to slavery thought of the slaves themselves as
somehow less than human. On the night of 16 August 1841,
on the small island of Nantucket, the members of the mostly
Quaker Massachusetts Anti-Slavery Society leaned forward
in their chairs to hear something new: a voice raised in
opposition to slavery by someone who knew it from bitter
personal experience.

His very appearance and demeanour destroyed the then-
prevalent myth of the 'natural servility' of African- Americans.
By all accounts his eloquent analysis of the evils of slavery was
one of the most brilliant debuts in American oratorical history.
William Lloyd Garrison, the leading abolitionist of the day, sat
in the front row. When Douglass finished his speech, Garrison
rose, turned to the stunned audience, and challenged them with
a shouted question: 'Have we been listening to a thing, a chattel
personal, or a man?'

A man! A man!' the audience roared back as one voice.

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'Shall such a man be held a slave in a Christian land?' called
out Garrison.

'No! No!' shouted the audience.

And even louder, Garrison asked: 'Shall such a man ever be
sent back to bondage from the free soil of Old Massachusetts?'

And now the crowd was on its feet, crying out 'No! No! No!'

He never did return to slavery. Instead, as an author, editor
and publisher of journals, as a speaker in America and abroad,
and as the first African-American to occupy a high advisory
position in the US government, he spent the rest of his life
fighting for human rights. During the Civil War, he was a
consultant to President Lincoln. Douglass successfully advo-
cated the arming of ex-slaves to fight for the North, Federal
retaliation against Confederate prisoners-of-war for Confeder-
ate summary execution of captured African-American soldiers,
and freedom for the slaves as a principal objective of the war.

Many of his opinions were scathing, and ill-designed to win
him friends in high places:

I assert most unhesitatingly, that the religion of the
South is a mere covering for the most horrid crimes - a
justifier of the most appalling barbarity, a sanctifier of
the most hateful frauds, and a dark shelter under
which the darkest, foulest, grossest, and most infernal
deeds of slaveholders find the strongest protection.
Were I to be again reduced to the chains of slavery,
next to that enslavement, I should regard being the
slave of a religious master the greatest calamity that
could befall me . . . I . . . hate the corrupt, slavehold-
ing, women-whipping, cradle-plundering, partial and
hypocritical Christianity of this land.

Compared to some of the religiously inspired racist rhetoric of
that time and later, Douglass's comments do not seem hyper-
bolic. 'Slavery is of God' they used to say in antebellum times.
As one of many loathsome post-Civil War examples, Charles
Carroll's The Negro a Beast (American Book and Bible House)
taught its pious readers that 'the Bible and Divine Revelation,

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THE DEMON-HAUNTED WORLD

as well as reason, all teach that the Negro is not human'. In
more modern times, some racists still reject the plain testimony
written in the DNA that all the races are not only human but
nearly indistinguishable with appeals to the Bible as an 'impreg-
nable bulwark' against even examining the evidence.

It is worth noting, though, that much of the abolitionist
ferment arose out of Christian, especially Quaker, communi-
ties of the North; that the traditional black Southern Chris-
tian churches played a key role in the historic American civil
rights struggle of the 1960s; and that many of its leaders -
most notably Martin Luther King, Jr. - were ministers
ordained in those churches.

Douglass addressed the white community in these words:

[Slavery] fetters your progress, it is the enemy of
improvement; the deadly foe of education; it fosters
pride; it breeds indolence; it promotes vice; it shelters
crime; it is a curse of the earth that supports it, and yet
you cling to it as if it were the sheet anchor of all your
hopes.

In 1843, on a speaking tour of Ireland shortly before the potato
famine, he was moved by the dire poverty there to write home
to Garrison: T see much here to remind me of my former
condition, and I confess I should be ashamed to lift my voice
against American slavery, but that I know the cause of human-
ity is one the world over.' He was outspoken in opposition to the
policy of extermination of the Native Americans. And in 1848,
at the Seneca Falls Convention, when Elizabeth Cady Stanton*
had the nerve to call for an effort to secure the vote for women,
he was the only man of any ethnic group to stand in support.

On the night of 20 February 1895 - more than thirty years
after Emancipation - following an appearance at a women's
rights rally with Susan B. Anthony, he collapsed and died, a
true American hero.

* Years later, she wrote of the Bible in words reminiscent of Douglass's: 'I know
of no other books that so fully teach the subjection and degradation of women.'

344

Significance Junkies

We also know how cruel the truth often is, and we wonder
whether delusion is not more consoling.

Henri Poincare (1854-1912)

I hope no one will consider me unduly cynical if I assert that a
good first-order model of how commercial and public television
programming work is simply this: money is everything. In prime
time, a single rating point difference is worth millions of dollars in
advertising. Especially since the early 1980s, television has
become almost entirely profit-motivated. You can see this, say, in
the decline of network news and news specials, or in the pathetic
evasions that the major networks offered to circumvent a Federal
Communications Commission mandate that they improve the
level of children's programming. (For example, educational vir-
tues were asserted for a cartoon series that systematically misrep-
resents the technology and lifestyles of our Pleistocene ancestors,
and that portrays dinosaurs as pets.) As I write, public television
in America is in real danger of losing government support, and the
content of commercial programming is in the course of a steep,
long-term dumbing down.

In this perspective, fighting for more real science on television
seems naive and forlorn. But owners of networks and television
producers have children and grandchildren about whose future
they rightly worry. They must feel some responsibility for the

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THE DEMON-HAUNTED WORLD

future of their nation. There is evidence that science programming
can be successful, and that people hunger for more of it. I remain
hopeful that sooner or later we'll see real science skilfully and
appealingly presented as regular fare on major network television
worldwide.

Baseball and soccer have Aztec antecedents. Football is a thinly
disguised re-enactment of hunting; we played it before we were
human. Lacrosse is an ancient Native American game, and
hockey is related to it. But basketball is new. We've been making
movies longer than we've been playing basketball.

At first, they didn't think to make a hole in the peach basket so
the ball could be retrieved without climbing a flight of stairs. But
in the brief time since then, the game has evolved. In the hands
mainly of African-American players, basketball has become - at
its best - the paramount synthesis in sport of intelligence, preci-
sion, courage, audacity, anticipation, artifice, teamwork, elegance
and grace.

Five-foot-three-inch Muggsy Bogues negotiates a forest of
giants: Michael Jordan sails in from some outer darkness
beyond the free-throw line; Larry Bird threads a precise,
no-look pass; Kareem Abdul-Jabbar unleashes a skyhook. This
is not fundamentally a contact sport like football. It's a game of
finesse. The full-court press, passes out of the double-team, the
pick-and-roll, cutting off the passing lanes, a tip-in from a
high-flying forward soaring from out of nowhere all constitute a
coordination of intellect and athleticism, a harmony of mind
and body. It's not surprising that the game has caught fire in
America.

Ever since National Basketball Association games became a
television staple, it's seemed to me that it could be used to teach
science and mathematics. To appreciate a free-throw average of
0.926, you must know something about converting fractions into
decimals. A lay-up is Newton's first law of motion in action. Every
shot represents the launching of a basketball on a parabolic arc, a
curve determined by the same gravitational physics that specifies
the flight of a ballistic missile, or the Earth orbiting the Sun, or a
spacecraft on its rendezvous with some distant world. The centre

Significance Junkies

of mass of the player's body during a slam dunk is briefly in orbit
about the centre of the Earth.

To get the ball in the basket, you must loft it at exactly the right
speed; a one per cent error and gravity will make you look bad.
Three-point shooters, whether they know it or not, compensate
for aerodynamic drag. Each successive bounce of a dropped
basketball is nearer to the ground because of the Second Law of
Thermodynamics. Daryl Dawkins or Shaquille O'Neal shattering
a backboard is an opportunity for teaching - among some other
things - the propagation of shock waves. A spin shot off the glass
from under the backboard goes in because of the conservation of
angular momentum. It's an infraction of the rules to touch the
basketball in 'the cylinder' above the basket; we're now talking
about a key mathematical idea: generating n-dimensional objects
by moving (n - 1) -dimensional objects.

In the classroom, in newspapers and on television, why aren't
we using sports to teach science?

When I was growing up, my father would bring home a daily
paper and consume (often with great gusto) the baseball box
scores. There they were, to me dry as dust, with obscure abbrevia-
tions (W, SS, K, W-L, AB, RBI), but they spoke to him.
Newspapers everywhere printed them. I figured maybe they
weren't too hard for me. Eventually I too got caught up in the
world of baseball statistics. (I know it helped me in learning
decimals, and I still cringe a little when I hear, usually at the very
beginning of the baseball season, that someone's 'batting a
thousand'. But 1.000 is not 1,000. The lucky player is batting one.)

Or take a look at the financial pages. Any introductory mate-
rial? Explanatory footnotes? Definitions of abbreviations?
Almost none. It's sink or swim. Look at those acres of statistics!
Yet people voluntarily read the stuff. It's not beyond their ability.
It's only a matter of motivation. Why can't we do the same with
maths, science and technology?

In every sport the players seem to perform in streaks. In basket-
ball it's called the hot hand. You can do no wrong. I remember a
play-off game in which Michael Jordan, not ordinarily a superb
long-range shooter, was effortlessly making so many consecutive

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three-point baskets from all over the floor that he shrugged his
shoulders in amazement at himself. In contrast, there are times
when you're cold, when nothing goes in. When a player is in the
groove he seems to be tapping into some mysterious power, and
when ice-cold he's under some kind of jinx or spell. But this is
magical, not scientific thinking.

Streakiness, far from being remarkable, is expected, even for
random events. What would be amazing would be no streaks. If I
flip a penny ten times in a row, I might get this sequence of heads
and tails: HHHTHTHHHH. Eight heads out often, and four
in a row! Was I exercising some psychokinetic control over my
penny? Was I in a heads groove? It looks much too regular to be
due to chance.

But then I remember that I was flipping before and after I got
this run of heads, that it's embedded in a much longer and less
interesting sequence: HHTHTTHHHTHTHHHHTHT
T H T H T T. If I'm permitted to pay attention to some results and
ignore others, I'll always be able to 'prove' there's something
exceptional about my streak. This is one of the fallacies in the
baloney detection kit, the enumeration of favourable circum-
stances. We remember the hits and forget the misses. If your
ordinary field goal shooting percentage is 50 per cent and you
can't improve your statistics by an effort of will, you're exactly as
likely to have a hot hand in basketball as I am in coin-flipping. As
often as I get eight out of ten heads, you'll get eight out of ten
baskets. Basketball can teach something about probability and
statistics, as well as critical thinking.

An investigation by my colleague Tom Gilovich, professor of
psychology at Cornell, shows persuasively that our ordinary
understanding of the basketball streak is a misperception.
Gilovich studied whether shots made by NBA players tend to
cluster more than you'd expect by chance. After making one or
two or three baskets, players were no more likely to succeed than
after a missed basket. This was true for the great and the
near-great, not only for field goals but for free throws - where
there's no hand in your face. (Of course some attenuation of
shooting streaks can be attributed to increased attention by the
defence to the player with the 'hot hand'.) In baseball, there's the

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related but contrary myth that someone batting below his average
is 'due' to make a hit. This is no more true than that a few heads in
a row makes the chance of flipping tails next time anything other
than 50 per cent. If there are streaks beyond what you'd expect
statistically, they're hard to find.

But somehow this doesn't satisfy. It doesn't feel true. Ask the
players, or the coaches, or the fans. We seek meaning, even in
random numbers. We're significance junkies. When the cel-
ebrated coach Red Auerbach heard of Gilovich's study, his
response was: 'Who is this guy? So he makes a study. I couldn't
care less.' And you know exactly how he feels. But if basketball
streaks don't show up more often than sequences of heads or tails,
there's nothing magical about them. Does this reduce players to
mere marionettes, manipulated by the laws of chance? Certainly
not. Their average shooting percentages are a true reflection of
their personal skills. This is only about the frequency and duration
of streaks.

Of course, it's much more fun to think that the gods have
touched the player who's on a streak and scorned the one with a
cold hand. So what? What's the harm of a little mystification? It
sure beats boring statistical analyses. In basketball, in sports, no
harm. But as a habitual way of thinking, it gets us into trouble in
some of the other games we like to play.

'Scientist, yes; mad, no' giggles the mad scientist on 'Gilligan's
Island' as he adjusts the electronic device that permits him to
control the minds of others for his own nefarious purpose.

'I'm sorry, Dr Nerdnik, the people of Earth will not appreciate
being shrunk to three inches high, even if it will save room and
energy . . .' The cartoon superhero is patiently explaining an
ethical dilemma to the typical scientist portrayed on Saturday-
morning children's television.

Many of these so-called scientists - judging from the pro-
grammes I've seen (and plausible inference about ones I
haven't, such as the Mad Scientist's 'Toon Club) - are moral
cripples driven by a lust for power or endowed with a spectacu-
lar insensitivity to the feelings of others. The message conveyed
to the moppet audience is that science is dangerous and

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scientists worse than weird: they're crazed.

The applications of science, of course, can be dangerous, and,
as I've tried to stress, virtually every major technological advance
in the history of the human species - back to the invention of stone
tools and the domestication of fire - has been ethically ambiguous.
These advances can be used by ignorant or evil people for
dangerous purposes or by wise and good people for the benefit of
the human species. But only one side of the ambiguity ever seems
to be presented in these offerings to our children.

Where in these programmes are the joys of science? The
delights in discovering how the universe is put together? The
exhilaration in knowing a deep thing well? What about the crucial
contributions that science and technology have made to human
welfare, or the billions of lives saved or made possible by medical
and agricultural technology? (In fairness, though, I should men-
tion that the Professor in 'Gilligan's Island' often used his knowledge
of science to solve practical problems for the castaways.)

We live in a complex age where many of the problems we face
can, whatever their origins, only have solutions that involve a
deep understanding of science and technology. Modern society
desperately needs the finest minds available to devise solutions to
these problems. I do not think that many gifted youngsters will be
encouraged towards a career in science or engineering by watch-
ing Saturday-morning television - or much of the rest of the
available American video menu.

Over the years, a profusion of credulous, uncritical TV series
and 'specials' - on ESP, channelling, the Bermuda Triangle,
UFOs, ancient astronauts, Big Foot, and the like - have been
spawned. The style-setting series 'In Search of . . .' begins with a
disclaimer disavowing any responsibility to present a balanced
view of the subject. You can see a thirst for wonder here
untempered by even rudimentary scientific scepticism. Pretty
much whatever anyone says on camera is true. The idea that there
might be alternative explanations to be decided among by the
weight of evidence never surfaces. The same is true of 'Sightings'
and 'Unsolved Mysteries' - in which, as the very title suggests,
prosaic solutions are unwelcome - and innumerable other clones.

'In Search of . . .' frequently takes an intrinsically interesting

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Significance Junkies

subject and systematically distorts the evidence. If there is a
mundane scientific explanation and one which requires the most
extravagant paranormal or psychic explanation, you can be sure
which will be highlighted. An almost random example: an author
is presented who argues that a major planet lies beyond Pluto. His
evidence is cylinder seals from ancient Sumer, carved long before
the invention of the telescope. His views are increasingly accepted
by professional astronomers, he says. Not a word is mentioned of
the failure of astronomers - studying the motions of Neptune,
Pluto and the four spacecraft beyond - to find a trace of the
alleged planet.

The graphics are indiscriminate. When an offscreen narrator is
talking about dinosaurs, we see a woolly mammoth. The narrator
describes a hovercraft; the screen shows a shuttle liftoff. We hear
about lakes and flood plains, but are shown mountains. It doesn't
matter. The visuals are as indifferent to the facts as is the voice-over.

A series called 'The X Files', which pays lip-service to sceptical
examination of the paranormal, is skewed heavily towards the
reality of alien abductions, strange powers and government com-
plicity in covering up just about everything interesting. Almost
never does the paranormal claim turn out to be a hoax or a
psychological aberration or a misunderstanding of the natural
world. Much closer to reality, as well as a much greater public
service, would be an adult series ('Scooby Doo' does it for children)
in which paranormal claims are systematically investigated and
every case is found to be explicable in prosaic terms. The dramatic
tension would be in uncovering how misapprehension and hoax
could generate apparently genuine paranormal phenomena. Per-
haps one of the investigators would always be disappointed, hoping
that next time an unambiguously paranormal case will survive
sceptical scrutiny.

Other shortcomings are evident in television science fiction
programming. 'Star Trek', for example, despite its charm and
strong international and interspecies perspective, often ignores
the most elementary scientific facts. The idea that Mr Spock could
be a cross between a human being and a life form independently
evolved on the planet Vulcan is genetically far less probable than a
successful cross of a man and an artichoke. The idea does,

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however, provide a precedent in popular culture for the
extraterrestrial/human hybrids that later became so central a
component of the alien abduction story. There must be dozens of
alien species on the various 'Star Trek' TV series and movies.
Almost all we spend any time with are minor variants of humans.
This is driven by economic necessity, costing only an actor and a
latex mask, but it flies in the face of the stochastic nature of the
evolutionary process. If there are aliens, almost all of them I think
will look devastatingly less human than Klingons and Romulans
(and be at widely different levels of technology). 'Star Trek'
doesn't come to grips with evolution.

In many TV programmes and films, even the casual science -
the throwaway lines that are not essential to a plot already
innocent of science - is done incompetently. It costs very little to
hire a graduate student to read the script for scientific accuracy.
But, so far as I can tell, this is almost never done. As a result we
have such howlers as 'parsec' mentioned as a unit of speed instead
of distance in the - in many other ways exemplary - film Star
Wars. If such things were done with a modicum of care, they
might even improve the plot; certainly, they might help convey a
little science to a mass audience.

There's a great deal of pseudoscience for the gullible on TV,
a fair amount of medicine and technology, but hardly any
science, especially on the big commercial networks, whose
executives tend to think that science programming means
ratings declines and lost profits, and nothing else matters.
There are network employees with the title 'Science Corre-
spondent', and an occasional news feature said to be devoted to
science. But we almost never hear any science from them, just
medicine and technology. In all the networks, I doubt if there's
a single employee whose job it is to read each week's issue of
Nature or Science to see if anything newsworthy has been
discovered. When the Nobel Prizes in science are announced
each fall, there's a superb news 'hook' for science: a chance to
explain what the prizes were given for. But, almost always, all
we hear is something like '. . . may one day lead to a cure for
cancer. Today in Belgrade . . .'

How much science is there on the radio or television talk shows,

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Significance Junkies

or on those dreary Sunday morning programmes in which middle-
aged white people sit around agreeing with each other? When is
the last time you heard an intelligent comment on science by a
President of the United States? Why in all America is there no TV
drama that has as its hero someone devoted to figuring out how
the Universe works? When a highly publicized murder trial has
everyone casually mentioning DNA testing, where are the prime-
time network specials devoted to nucleic acids and heredity? I
can't even recall seeing an accurate and comprehensible descrip-
tion on television of how television works.

By far the most effective means of raising interest in science is
television. But this enormously powerful medium is doing close to
nothing to convey the joys and methods of science, while its 'mad
scientist' engine continues to huff and puff away.

In American polls in the early 1990s, two-thirds of all adults had
no idea what the 'information superhighway' was; 42 per cent
didn't know where Japan is; and 38 per cent were ignorant of the
term 'holocaust'. But the proportion was in the high 90s who had
heard of the Menendez, Bobbit and O.J. Simpson criminal cases;
99 per cent had heard that the singer Michael Jackson had
allegedly sexually molested a boy. The United States may be the
best-entertained nation on Earth, but a steep price is being paid.

Surveys in Canada and the United States in the same period
show that television viewers wish there were more science pro-
gramming. In North America, often there's a good science
programme in the 'Nova' series of the Public Broadcasting
System, and occasionally on the Discovery or Learning Channels,
or the Canadian Broadcasting Company. Bill Nye's 'The Science
Guy' programmes for young children on PBS are fast-paced,
feature arresting graphics, range over many realms of science, and
sometimes even illuminate the process of discovery. But the depth
of public interest in science engrossingly and accurately presented
- to say nothing of the immense good that would result from
better public understanding of science - is not yet reflected in
network programming.

How could we put more science on television? Here are some
possibilities:

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• The wonders and methods of science routinely presented on
news and talk programmes. There's real human drama in the
process of discovery.

• A series called 'Solved Mysteries', in which tremulous specula-
tions have rational resolutions, including puzzling cases in
forensic medicine and epidemiology.

• 'Ring My Bells Again' - a series in which we relive the media
and the public falling hook, line and sinker for a coordinated
government lie. The first two episodes might be the Bay of
Tonkin 'incident' and the systematic irradiation of unsuspecting
and unprotected American civilians and military personnel in
the alleged requirements of 'national defence' following 1945.

• A separate series on fundamental misunderstandings and mis-
takes made by famous scientists, national leaders and religious
figures.

• Regular exposes of pernicious pseudoscience, and audience-
participation 'how-to' programmes: how to bend spoons, read
minds, appear to foretell the future, perform psychic surgery,
do cold reads, and press the TV viewers' personal buttons.
How we're bamboozled: learn by doing.

• A state-of-the-art computer graphics facility to prepare in advance
scientific visuals for a wide range of news contingencies.

• A set of inexpensive televised debates, each perhaps an hour
long, with a computer graphics budget for each side provided
by the producers, rigorous standards of evidence required by
the moderator, and the widest range of topics broached. They
could address issues where the scientific evidence is over-
whelming, as on the matter of the shape of the Earth; contro-
versial matters where the answer is less clear, such as the
survival of one's personality after death, or abortion, or animal
rights, or genetic engineering; or any of the presumptive
pseudosciences mentioned in this book.

There is a pressing national need for more public knowledge of
science. Television cannot provide it all by itself. But if we want to
make short-term improvements in the understanding of science,
television is the place to start.

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Maxwell and The Nerds

Why should we subsidize intellectual curiosity?

Ronald Reagan,
campaign speech, 1980

There is nothing which can better deserve our patronage
than the promotion of science and literature. Knowledge is
in every country the surest basis of public happiness.

George Washington,
address to Congress, 8 January 1790

Stereotypes abound. Ethnic groups are stereotyped, the citizens
of other nations and religions are stereotyped, the genders and
sexual preferences are stereotyped, people born in various times
of the year are stereotyped (Sun-sign astrology), and occupations
are stereotyped. The most generous interpretation ascribes it to a
kind of intellectual laziness: instead of judging people on their
individual merits and deficits, we concentrate on one or two bits of
information about them, and then place them in a small number of
previously constructed pigeonholes.

This saves the trouble of thinking, at the price in many cases of
committing a profound injustice. It also shields the stereotyper
from contact with the enormous variety of people, the multiplicity
of ways of being human. Even if stereotyping were valid on
average, it is bound to fail in many individual cases: human

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THE DEMON-HAUNTED WORLD

variation runs to bell-type curves. There's an average value of any
quality, and smaller numbers of people running off in both
extremes.

Some stereotyping is the result of not controlling the variables,
of forgetting what other factors might be in play. For example, it
used to be that there were almost no women in science. Many
male scientists were vehement: this proved that women lacked the
ability to do science. Temperamentally, it didn't fit them, it was
too difficult, it required a kind of intelligence that women don't
have, they're too emotional to be objective, can you think of any
great women theoretical physicists? . . . and so on. Since then the
barriers have come tumbling down. Today women populate most
of the subdisciplines of science. In my own fields of astronomy and
planetary studies, women have recently burst upon the scene,
making discovery after discovery, and providing a desperately
needed breath of fresh air.

So what data were they missing, all those famous male scientists
of the 1950s and 1960s and earlier who had pronounced so
authoritatively on the intellectual deficiencies of women? Plainly,
society was preventing women from entering science, and then
criticizing them for it, confusing cause and effect:

You want to be an astronomer, young woman? Sorry.

Why can't you? Because you're unsuited.

How do we know you're unsuited? Because women have never
been astronomers.

Put so baldly, the case sounds absurd. But the contrivances of
bias can be subtle. The despised group is rejected by spurious
arguments, sometimes done with such confidence and contempt
that many of us, including some of the victims themselves, fail to
recognize it as self-serving sleight of hand.

Casual observers of meetings of sceptics, and those who glance
at the list of CSICOP Fellows, have noted a great preponderance
of men. Others claim disproportionate numbers of women among
believers in astrology (horoscopes in most 'women's' but few
'men's' magazines), crystals, ESP and the like. Some commenta-
tors suggest that there is something peculiarly male about scepti-
cism. It's hard-driving, competitive, confrontational, tough-
minded - whereas women, they say, are more accepting,

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Maxwell and The Nerds

consensus-building, and uninterested in challenging conventional
wisdom. But in my experience women scientists have just as finely
honed sceptical senses as their male counterparts; that's just part
of being a scientist. This criticism, if that's what it is, is presented
to the world in the usual ragged disguise: if you discourage women
from being sceptical and don't train them in scepticism, then sure
enough you may find that many women aren't sceptical. Open the
doors and let them in, and they're as sceptical as anybody else.

One of the stereotyped occupations is science. Scientists are
nerds, socially inept, working on incomprehensible subjects that
no normal person would find in any way interesting - even if he
were willing to invest the time required, which, again, no sensible
person would. 'Get a life,' you might want to tell them.

I asked for a fleshed-out contemporary characterization of
science-nerds from an expert on eleven-year-olds of my acquaint-
ance. I should stress that she is merely reporting, not necessarily
endorsing, the conventional prejudices:

Nerds wear their belts just under their rib cages. Their short-sleeve
shirts are equipped with pocket protectors in which is displayed a
formidable array of multicoloured pens and pencils. A programma-
ble calculator is carried in a special belt holster. They all wear thick
glasses with broken nose-pieces that have been repaired with Band-
Aids. They are bereft of social skills, and oblivious or indifferent to
the lack. When they laugh, what comes out is a snort. They jabber at
each other in an incomprehensible language. They'll jump at the
opportunity to work for extra credit in all classes except gym. They
look down on normal people, who in turn laugh at them. Most nerds
have names like Norman. (The Norman Conquest involved a horde
of high-belted, pocket-protected, calculator- carrying nerds with bro-
ken glasses invading England.) There are more boy nerds than girl
nerds, but there are plenty of both. Nerds don't date. If you're a nerd
you can't be cool. Also vice versa.

This of course is a stereotype. There are scientists who dress
elegantly, who are devastatingly cool, who many people long to date,
who do not carry concealed calculators to social events. Some you'd
never guess were scientists if you invited them to your home.

But other scientists do match the stereotype, more or less.
They're pretty socially inept. There may be, proportionately,

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many more nerds among scientists than among backhoe operators
or fashion designers or traffic wardens. Perhaps scientists are
more nerdish than bartenders or surgeons or short-order cooks.
Why should this be? Maybe people untalented in getting along
with others find a refuge in impersonal pursuits, particularly
mathematics and the physical sciences. Maybe the serious study of
difficult subjects requires so much time and dedication that very
little is left over for learning more than the barest social niceties.
Maybe it's a combination of both.

Like the mad-scientist image to which it's closely related, the
nerd-scientist stereotype is pervasive in our society. What's wrong
with a little good-natured fun at the expense of scientists? If, for
whatever reason, people dislike the stereotypical scientist, they are
less likely to support science. Why subsidize geeks to pursue their
absurd and incomprehensible little projects? Well, we know the
answer to that: science is supported because it provides spectacular
benefits at all levels in society, as I have argued earlier in this book.
So those who find nerds distasteful, but at the same time crave the
products of science, face a kind of dilemma. A tempting resolution is
to direct the activities of the scientists. Don't give them money to go
off in weird directions; instead tell them what we need - this
invention, or that process. Subsidize not the curiosity of the nerds,
but what will benefit society. It seems simple enough.

The trouble is that ordering someone to go out and make a specific
invention, even if price is no object, hardly guarantees that it gets
done. There may be an underpinning of knowledge that's unavail-
able, without which no one will ever build the contrivance you have
in mind. And the history of science shows that often you can't go
after the underpinnings in a directed way, either. They may emerge
out of the idle musings of some lonely young person off in the
boondocks. They're ignored or rejected even by other scientists,
sometimes until a new generation of scientists comes along. Urging
major practical inventions while discouraging curiosity-driven
research would be spectacularly counterproductive.

Suppose you are, by the Grace of God, Victoria, Queen of the
United Kingdom of Great Britain and Ireland, and Defender of
the Faith in the most prosperous and triumphant age of the British

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Maxwell and The Nerds

Empire. Your dominions stretch across the planet. Maps of the
world are abundantly splashed with British pink. You preside over
the world's leading technological power. The steam engine is
perfected in Great Britain, largely by Scottish engineers, who
provide technical expertise on the railways and steamships that
bind up the Empire.

Suppose in the year 1860 you have a visionary idea, so daring it
would have been rejected by Jules Verne's publisher. You want a
machine that will carry your voice, as well as moving pictures of
the glory of the Empire, into every home in the kingdom. What's
more, the sounds and pictures must come not through conduits or
wires, but somehow out of the air, so people at work and in the
field can receive instantaneous inspirational offerings designed to
insure loyalty and the work ethic. The Word of God could also be
conveyed by the same contrivance. Other socially desirable appli-
cations would doubtless be found.

So with the Prime Minister's support, you convene the Cabinet,
the Imperial General Staff, and the leading scientists and engi-
neers of the Empire. You will allocate a million pounds, you tell
them - big money in 1860. If they need more, just ask. You don't
care how they do it; just get it done. Oh, yes, it's to be called the
Westminster Project.

Probably there would be some useful inventions emerging out
of such an endeavour - 'spin-off. There always are when you
spend huge amounts of money on technology. But the Westmin-
ster Project would almost certainly fail. Why? Because the
underlying science hadn't been done. By 1860 the telegraph was in
existence. You could imagine at great expense telegraphy sets in
every home, with people ditting and dahing messages out in
Morse code. But that's not what the Queen asked for. She had
radio and television in mind but they were far out of reach.

In the real world, the physics necessary to invent radio and
television would come from a direction that no one could have
predicted.

James Clerk Maxwell was born in Edinburgh, Scotland, in 1831.
At age two he found that he could use a tin plate to bounce an
image of the Sun off the furniture and make it dance against the
walls. As his parents came running he cried out, 'It's the Sun! I got

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THE DEMON-HAUNTED WORLD

it with the tin plate!' In his boyhood, he was fascinated by bugs,
grubs, rocks, flowers, lenses, machines. 'It was humiliating,' later
recalled his Aunt Jane, 'to be asked so many questions one
couldn't answer by a child like that.'

Naturally, by the time he got to school he was called 'Dafty' -
not quite right in the head. He was an exceptionally handsome
young man, but he dressed carelessly, for comfort rather than
style, and his Scottish provincialisms in speech and conduct were a
cause for derision, especially by the time he reached college. And
he had peculiar interests.

Maxwell was a nerd. He fared little better with his teachers than
with his fellow students. Here's a poignant couplet he wrote at the
time:

Ye years roll on, and haste the expected time
When flogging boys shall be accounted crime.

Many years later, in 1872, in his inaugural lecture as professor of
experimental physics at Cambridge University, he alluded to the
nerdish stereotype:

It is not so long ago since any man who devoted himself to
geometry, or to any science requiring continued application,
was looked upon as necessarily a misanthrope, who must
have abandoned all human interests, and betaken himself to
abstractions so far removed from all the world of life and
action that he has become insensible alike to the attractions
of pleasure and to the claims of duty.

I suspect that 'not so long ago' was Maxwell's way of recalling the
experiences of his youth. He then went on to say,

In the present day, men of science are not looked upon with
the same awe or with the same suspicion. They are supposed
to be in league with the material spirit of the age, and to form
a kind of advanced Radical party among men of learning.

We no longer live in a time of untrammelled optimism about the

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Maxwell and The Nerds

benefits of science and technology. We understand that there is a
downside. Circumstances today are much closer to what Maxwell
remembered from his childhood.

He made enormous contributions to astronomy and physics -
from the conclusive demonstration that the rings of Saturn are
composed of small particles, to the elastic properties of solids,
to the disciplines now called the kinetic theory of gases and
statistical mechanics. It was he who first showed that an
enormous number of tiny molecules, moving on their own and
incessantly colliding with each other and bouncing elastically,
leads not to confusion, but to precise statistical laws. The
properties of such a gas can be predicted and understood. (The
bell-shaped curve that describes the speeds of molecules in a
gas is now called the Maxwell-Boltzmann distribution.) He
invented a mythical being, now 'Maxwell's demon', whose
actions generated a paradox that took modern information
theory and quantum mechanics to resolve.

The nature of light had been a mystery since antiquity. There
were acrimonious learned debates on whether it was a particle
or a wave. Popular definitions ran to the style, 'Light is
darkness - lit up'. Maxwell's greatest contribution was his
discovery that electricity and magnetism, of all things, join
together to become light. The now conventional understanding
of the electromagnetic spectrum - running in wavelength from
gamma rays to X-rays to ultraviolet light to visible light to
infrared light to radio waves - is due to Maxwell. So is radio,
television and radar.

But Maxwell wasn't after any of this. He was interested in how
electricity makes magnetism and vice versa. I want to describe
what Maxwell did, but his historic accomplishment is highly
mathematical. In a few pages, I can at best give you only a flavour.
If you do not fully understand what I'm about to say, please bear
with me. There's no way we can get a feeling for what Maxwell did
without looking at a little mathematics.

Mesmer, the inventor of 'mesmerism', believed he had
discovered a magnetic fluid, 'almost the same thing as the
electric fluid', that permeated all things. On this matter as well,
he was mistaken. We now know that there is no special

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THE DEMON-HAUNTED WORLD

magnetic fluid, and that all magnetism - including the power
that resides in a bar or horseshoe magnet - is due to moving
electricity. The Danish physicist Hans Christian Oersted had
performed a little experiment in which electricity was made to
flow down a wire and induce a nearby compass needle to waver
and tremble. The wire and the compass were not in physical
contact. The great English physicist Michael Faraday had done
the complementary experiment: he made a magnetic force turn
on and off and thereby generated a current of electricity in a
nearby wire. Time-varying electricity had somehow reached out
and generated magnetism, and time-varying magnetism had
somehow reached out and generated electricity. This was called
'induction' and was deeply mysterious, close to magic.

Faraday proposed that the magnet had an invisible 'field' of
force that extended into surrounding space, stronger close to the
magnet, weaker farther away. You could track the form of the
field by placing tiny iron filings on a piece of paper and waving a
magnet underneath. Likewise, your hair after a good combing on
a low-humidity day generates an electric field which invisibly
extends out from your head, and which can even make small
pieces of paper move by themselves.

The electricity in a wire, we now know, is caused by
submicroscopic electrical particles, called electrons, which
respond to an electric field and move. The wires are made of
materials like copper which have lots of free electrons -
electrons not bound within atoms, but able to move. Unlike
copper, though, most materials, say, wood, are not good
conductors; they are instead insulators or 'dielectrics'. In them,
comparatively few electrons are available to move in response
to the impressed electric or magnetic field. Not much of a
current is produced. Of course there's some movement or
'displacement' of electrons, and the bigger the electric field, the
more displacement occurs.

Maxwell devised a way of writing what was known about
electricity and magnetism in his time, a method of summarizing
precisely all those experiments with wires and currents and
magnets. Here they are, the four Maxwell equations for the
behaviour of electricity and magnetism in matter:

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V • E = p/eo
V B = 0

V x E = -B

V x B = ji, j + ^eoE

It takes a few years of university-level physics to understand these
equations. They are written using a branch of mathematics called
vector calculus. A vector, written in bold-face type, is any
quantity with both a magnitude and a direction. Sixty miles an
hour isn't a vector, but sixty miles an hour due north on Highway
1 is. E and B represent the electric and magnetic fields. The
triangle, called a nabla (because of its resemblance to a certain
ancient Middle Eastern harp), expresses how the electric or
magnetic fields vary in three-dimensional space. The 'dot product'
and the 'cross product' after the nablas are statements of two
different kinds of spatial variation.

E and B represent the time variation, the rate of change of the
electric and magnetic fields, j stands for the electrical current. The
lower-case Greek letter p (rho) represents the density of electrical
charges, while s„ (pronounced 'epsilon zero') and |i„ (pronounced
'mu zero') are not variables, but properties of the substance E and
B are measured in, and determined by experiment. In a vacuum,
e„ and (x„ are constants of nature.

Considering how many different quantities are being brought
together in these equations, it's striking how simple they are. They
could have gone on for pages, but they don't.

The first of the four Maxwell equations tells how an electric
field due to electrical charges (electrons, for example) varies with
distance (it gets weaker the farther away we go). But the greater
the charge density (the more electrons, say, in a given space), the
stronger the field.

The second equation tells us that there's no comparable state-
ment in magnetism, because Mesmer's magnetic 'charges' (or
magnetic 'monopoles') do not exist: saw a magnet in half and you
won't be holding an isolated 'north' pole and an isolated 'south'
pole; each piece now has its own 'north' and 'south' pole.

The third equation tells us how a changing magnetic field
induces an electric field.

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The fourth describes the converse - how a changing electric
field (or an electrical current) induces a magnetic field.

The four equations are essentially distillations of generations of
laboratory experiments, mainly by French and British scientists.
What I've described here vaguely and qualitatively, the equations
describe exactly and quantitatively.

Maxwell then asked himself a strange question: what would
these equations look like in empty space, in a vacuum, in a place
where there were no electrical charges and no electrical currents?
We might very well anticipate no electric and no magnetic fields in
a vacuum. Instead, he suggested that the right form of the
Maxwell equations for the behaviour of electricity and magnetism
in empty space is this:

VE=0
V B = 0
V x E = -B
V x B = jioCoE

He set p equal to zero, indicating that there are no electrical
charges. He also set j equal to zero, indicating that there are no
electrical currents. But he didn't discard the last term in the fourth
equation, fi^CflE, the feeble displacement current in insulators.

Why not? As you can see from the equations, Maxwell's
intuition preserved the symmetry between the magnetic and
electric fields. Even in a vacuum, in the total absence of electric-
ity, or even matter, a changing magnetic field, he proposed, elicits
an electric field and vice versa. The equations were to represent
Nature, and Nature is, Maxwell believed, beautiful and elegant.
(There was also another, more technical reason for preserving the
displacement current in a vacuum, which we pass over here.) This
essentially aesthetic judgement by a nerdish physicist, entirely
unknown except to a few other academic scientists, has done more
to shape our civilization than any ten recent presidents and prime
ministers.

Briefly, the four Maxwell equations for a vacuum say (1) there
are no electrical charges in a vacuum; (2) there are no magnetic
monopoles in a vacuum; (3) a changing magnetic field generates

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Maxwell and The Nerds

an electrical field; and (4) vice versa.

When the equations were written down like this, Maxwell was
readily able to show that E and B propagated through empty space
as if they were waves. What's more, he could calculate the speed
of the wave. It was just 1 divided by the square root of e„ times (x„.
But e0 and (X, had been measured in the laboratory. When you
plugged in the numbers you found that the electric and magnetic
fields in a vacuum ought to propagate, astonishingly, at the same
speed as had already been measured for light. The agreement was
too close to be accidental. Suddenly, disconcertingly, electricity
and magnetism were deeply implicated in the nature of light.

Since light now appeared to behave as waves and to derive from
electric and magnetic fields, Maxwell called it electromagnetic.
Those obscure experiments with batteries and wires had some-
thing to do with the brightness of the Sun, with how we see, with
what light is. Ruminating on Maxwell's discovery many years
later, Albert Einstein wrote, 'To few men in the world has such an
experience been vouchsafed.'

Maxwell himself was baffled by the results. The vacuum seemed
to act like a dielectric. He said that it can be 'electrically
polarized'. Living in a mechanical age, Maxwell felt obliged to
offer some kind of mechanical model for the propagation of an
electromagnetic wave through a perfect vacuum. So he imagined
space filled with a mysterious substance he called the aether,
which supported and contained the time-varying electric and
magnetic fields - something like a throbbing but invisible Jell-0
permeating the Universe. The quivering of the aether was the
reason that light travelled through it - just as water waves
propagate through water and sound waves through air.

But it had to be very odd stuff, this ether, very thin, ghostly,
almost incorporeal. The Sun and the Moon, the planets and the
stars had to pass through it without being slowed down, without
noticing. And yet it had to be stiff enough to support all these
waves propagating at prodigious speed.

The word 'aether' is still, in a desultory fashion, in use - in
English mainly in the adjective ethereal, residing in the aether. It
has some of the same connotations as the more modern 'spacy' or
'spaced out'. When, in the early days of radio, they would say 'On

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the air', the aether is what they had in mind. (The Russian phrase
is quite literally 'on the aether', v efir.) But of course radio readily
travels through a vacuum, one of Maxwell's main results. It
doesn't need air to propagate. The presence of air is, if anything,
an impediment.

The whole idea of light and matter moving through the aether
was to lead in another forty years to Einstein's Special Theory of
Relativity, E = mc!, and a great deal else. Relativity, and
experiments leading up to it, showed conclusively that there is no
aether supporting the propagation of electromagnetic waves, as
Einstein writes in the extract from his famous paper that I
reproduced in Chapter 2. The wave goes by itself. The changing
electric field generates a magnetic field; the changing magnetic
field generates an electric field. They hold each other up, by their
bootstraps.

Many physicists were deeply troubled by the demise of the
'luminiferous' ether. They had needed some mechanical model to
make the whole notion of the propagation of light in a vacuum
reasonable, plausible, understandable. But this is a crutch, a
symptom of our difficulties in reconnoitring realms in which
common sense no longer serves. The physicist Richard Feynman
described it this way:

Today, we understand better that what counts are the equa-
tions themselves and not the model used to get them. We may
only question whether the equations are true or false. This is
answered by doing experiments, and untold numbers of
experiments have confirmed Maxwell's equations. If we take
away the scaffolding he used to build it, we find that
Maxwell's beautiful edifice stands on its own.

But what are these time-varying electric and magnetic fields
permeating all of space? What do E and Bmean7 We feel so
much more comfortable with the idea of things touching and
jiggling, pushing and pulling, rather than 'fields' magically moving
objects at a distance, or mere mathematical abstractions. But, as
Feynman pointed out, our sense that at least in everyday life we
can rely on solid, sensible physical contact to explain, say, why the

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butter knife comes to you when you pick it up, is a misconception.
What does it mean to have physical contact? What exactly is
happening when you pick up a knife, or push a swing, or make a
wave in a waterbed by pressing down on it periodically? When we
investigate deeply, we find that there is no physical contact.
Instead, the electrical charges on your hand are influencing the
electrical charges on the knife or swing or waterbed, and vice
versa. Despite everyday experience and common sense, even
here, there is only the interaction of electric fields. Nothing is
touching anything.

No physicist started out impatient with common-sense notions,
eager to replace them with some mathematical abstraction that
could be understood only by rarified theoretical physics. Instead,
they began, as we all do, with comfortable, standard, common-
sense notions. The trouble is that Nature does not comply. If we
no longer insist on our notions of how Nature ought to behave, but
instead stand before Nature with an open and receptive mind, we
find that common sense often doesn't work. Why not? Because
our notions, both hereditary and learned, of how Nature works
were forged in the millions of years our ancestors were hunters
and gatherers. In this case common sense is a faithless guide
because no hunter-gatherer's life ever depended on understanding
time-variable electric and magnetic fields. There were no evolu-
tionary penalties for ignorance of Maxwell's equations. In our
time it's different.

Maxwell's equations show that a rapidly varying electric field
(making E large) ought to generate electromagnetic waves. In
1888 the German physicist Heinrich Hertz did the experiment and
found that he had generated a new kind of radiation, radio waves.
Seven years later, British scientists in Cambridge transmitted
radio signals over a distance of a kilometre. By 1901, Guglielmo
Marconi of Italy was using radio waves to communicate across the
Atlantic Ocean.

The linking-up of the modern world economically, culturally
and politically by broadcast towers, microwave relays and commu-
nication satellites traces directly back to Maxwell's judgement to
include the displacement current in his vacuum equations. So does
television, which imperfectly instructs and entertains us; radar,

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which may have been the decisive element in the Battle of Britain
and in the Nazi defeat in World War Two (which I like to think of
as 'Dafty', the boy who didn't fit in, reaching into the future and
saving the descendants of his tormentors); the control and naviga-
tion of airplanes, ships and spacecraft; radio astronomy and the
search for extraterrestrial intelligence; and significant aspects of
the electrical power and microelectronics industries.

What's more, Faraday's and Maxwell's notion of fields has been
enormously influential in understanding the atomic nucleus, quan-
tum mechanics, and the fine structure of matter. His unification of
electricity, magnetism and light into one coherent mathematical
whole is the inspiration for subsequent attempts - some success-
ful, some still in their rudimentary stages - to unify all aspects of
the physical world, including gravity and nuclear forces, into one
grand theory. Maxwell may fairly be said to have ushered in the
age of modern physics.

Our current view of the silent world of Maxwell's varying
electric and magnetic vectors is described by Richard Feynman in
these words:

Try to imagine what the electric and magnetic fields look like
at present in the space of this lecture room. First of all, there
is a steady magnetic field; it comes from the currents in the
interior of the earth - that is, the earth's steady magnetic
field. Then there are some irregular, nearly static electric
fields produced perhaps by electric charges generated by
friction as various people move about in their chairs and rub
their coat sleeves against the chair arms. Then there are other
magnetic fields produced by oscillating currents in the electri-
cal wiring - fields which vary at a frequency of 60 cycles per
second, in synchronism with the generator at Boulder Dam.
But more interesting are the electric and magnetic fields
varying at much higher frequencies. For instance, as light
travels from window to floor and wall to wall, there are little
wiggles of the electric and magnetic fields moving along at
186,000 miles per second. Then there are also infrared waves
travelling from the warm foreheads to the cold blackboard.
And we have forgotten the ultraviolet light, the X-rays, and

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the radiowaves travelling through the room.

Flying across the room are electromagnetic waves which
carry music of a jazz band. There are waves modulated by a
series of impulses representing pictures of events going on in
other parts of the world, or of imaginary aspirins dissolving in
imaginary stomachs. To demonstrate the reality of these
waves it is only necessary to turn on electronic equipment
that converts these waves into pictures and sounds.

If we go into further detail to analyze even the smallest
wiggles, there are tiny electromagnetic waves that have come
into the room from enormous distances. There are now tiny
oscillations of the electric field, whose crests are separated by
a distance of one foot, that have come from millions of miles
away, transmitted to the earth from the Mariner [2] space
craft which has just passed Venus. Its signals carry summaries
of information it has picked up about the planets (informa-
tion obtained from electromagnetic waves that travelled from
the planet to the space craft).

There are very tiny wiggles of the electric and magnetic
fields that are waves which originated billions of light years
away - from galaxies in the remotest corners of the universe.
That this is true has been found by 'filling the room with
wires' - by building antennas as large as this room. Such
radiowaves have been detected from places in space beyond
the range of the greatest optical telescopes. Even they, the
optical telescopes, are simply gatherers of electromagnetic
waves. What we call the stars are only inferences, inferences
drawn from the only physical reality we have yet gotten from
them - from a careful study of the unendingly complex
undulations of the electric and magnetic fields reaching us on
earth.

There is, of course, more: the fields produced by lightning
miles away, the fields of the charged cosmic ray particles as
they zip through the room, and more, and more. What a
complicated thing is the electric field in the space around you!

If Queen Victoria had ever called an urgent meeting of her
counsellors, and ordered them to invent the equivalent of radio

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and television, it is unlikely that any of them would have
imagined the path to lead through the experiments of Ampere,
Biot, Oersted and Faraday, four equations of vector calculus,
and the judgement to preserve the displacement current in a
vacuum. They would, I think, have gotten nowhere. Mean-
while, on his own, driven only by curiosity, costing the govern-
ment almost nothing, himself unaware that he was laying the
ground for the Westminster Project, 'Dafty' was scribbling
away. It's doubtful whether the self-effacing, unsociable Mr
Maxwell would even have been thought of to perform such a
study. If he had, probably the government would have been
telling him what to think about and what not, impeding rather
than inducing his great discovery.

Late in life, Maxwell did have one interview with Queen
Victoria. He worried about it beforehand - essentially about his
ability to communicate science to a non-expert - but the Queen
was distracted and the interview was short. Like the four other
greatest British scientists of recent history, Michael Faraday,
Charles Darwin, P. A.M. Dirac and Francis Crick, Maxwell was
never knighted (although Lyell, Kelvin, J.J. Thomson, Ruther-
ford, Eddington and Hoyle in the next tier were). In Maxwell's
case, there was not even the excuse that he might hold opinions at
variance with the Church of England: he was an absolutely
conventional Christian for his time, more devout than most.
Maybe it was his nerdishness.

The communications media - the instruments of education and
entertainment that James Clerk Maxwell made possible - have
never, so far as I know, offered even a mini-series on the life and
thought of their benefactor and founder. By contrast, think of
how difficult it is to grow up in America without television
teaching you about, say, the life and times of Davy Crockett or
Billy the Kid or Al Capone.

Maxwell married young, but the bond seems to have been
passionless as well as childless. His excitement was reserved for
science. This founder of the modern age died in 1879 at the age of
47. While he is almost forgotten in popular culture, radar astrono-
mers who map other worlds have remembered: the greatest
mountain range on Venus, discovered by sending radio waves

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from Earth, bouncing them off Venus, and detecting the faint
echoes, is named after him.

Less than a century after Maxwell's prediction of radio waves, the
first quest was initiated for signals from possible civilizations on
planets of other stars. Since then there have been a number of
searches, some of which I referred to earlier, for the time-varying
electric and magnetic fields crossing the vast interstellar distances
from possible other intelligences - biologically very different from
us - who had also benefited sometime in their histories from the
insights of local counterparts of James Clerk Maxwell.

In October 1992, in the Mojave Desert, and in a Puerto Rican
karst valley, we initiated by far the most promising, powerful and
comprehensive search for extraterrestrial intelligence (SETI). For
the first time NASA would organize and operate the programme.
The entire sky would be examined over a ten-year period with
unprecedented sensitivity and frequency range. If, on a planet of
any of the 400 billion other stars that make up the Milky Way
galaxy, anyone had been sending us a radio message, we might
have had a pretty fair chance of hearing them.

Just one year later, Congress pulled the plug. SETI was not of
pressing importance; its interest was limited; it was too expensive.
But every civilization in human history has devoted some of its
resources to investigating deep questions about the Universe, and
it's hard to think of a deeper one than whether we are alone. Even
if we never decrypted the message contents, the receipt of such a
signal would transform our view of the Universe and ourselves.
And if we could understand the message from an advanced
technical civilization, the practical benefits might be unprec-
edented. Far from being narrowly based, the SETI programme,
strongly supported by the scientific community, is also embedded
in popular culture. The fascination with this enterprise is broad
and enduring, and for very good reason. And far from being too
expensive, the programme would have cost about one attack
helicopter per year.

I wonder why those members of Congress concerned about
price tags don't devote greater attention to the Department of
Defense, which, with the Soviet Union gone and the Cold War

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over, still spends, when all costs are tallied, well over $300 billion
a year. (And elsewhere in government there are many pro-
grammes that amount to welfare for the well-to-do.) Perhaps our
descendants will look back on our time and marvel at us,
possessed of the technology to detect other beings, but closing our
ears because we insisted on spending the national wealth to
protect us from an enemy that no longer exists.*

David Goodstein, a physicist at Cal Tech, notes that science has
been growing nearly exponentially for centuries and that it cannot
continue such growth, because then everybody on the planet
would have to be a scientist, and then the growth would have to
stop. He speculates that for this reason, and not because of any
fundamental disaffection from science, the growth in funding of
science has slowed measurably in the last few decades.

Nevertheless, I'm worried about how research funds are distrib-
uted. I'm worried that cancelling government funds for SETI is
part of a trend. The government has been pressuring the National
Science Foundation to move away from basic scientific research
and to support technology, engineering, applications. Congress is
suggesting doing away with the US Geological Survey, and
slashing support for study of the Earth's fragile environment.
NASA support for research and analysis of data already obtained
is increasingly constrained. Many young scientists are not only
unable to find grants to support their research; they are unable to
find jobs.

Industrial research and development funded by American com-
panies has slowed across the board in recent years. Government
funding for research and development has declined in the same
period. (Only military research and development increased in the
decade of the 1980s.) In annual expenditures, Japan is now the
world's leading investor in civilian research and development. In
such fields as computers, telecommunications equipment, aero-
space, machine tools, robotics, and scientific precision equipment,
the US share of global exports has been declining, while the
Japanese share has been increasing. In that same period the

* The SETI programme was briefly resurrected, using $7 million in private
contributions, in 1995 under the appropriate name Project Phoenix.

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Maxwell and The Nerds

United States lost its lead to Japan in most semiconductor
technologies. It experiences severe declines in market share in
colour TVs, VCRs, phonographs, telephone sets and machine
tools.

Basic research is where scientists are free to pursue their
curiosity and interrogate Nature, not with any short-term practical
end in view, but to seek knowledge for its own sake. Scientists of
course have a vested interest in basic research. It's what they like
to do, in many cases why they became scientists in the first place.
But it is in society's interest to support such research. This is how
the major discoveries that benefit humanity are largely made.
Whether a few grand and ambitious scientific projects are a better
investment than a larger number of small programmes is a
worthwhile question.

We are rarely smart enough to set about on purpose making the
discoveries that will drive our economy and safeguard our lives.
Often, we lack the fundamental research. Instead, we pursue a
broad range of investigations of Nature, and applications we never
dreamed of emerge. Not always, of course. But often enough.

Giving money to someone like Maxwell might have seemed the
most absurd encouragement of mere 'curiosity-driven' science,
and an imprudent judgement for practical legislators. Why grant
money now, so nerdish scientists talking incomprehensible gibber-
ish can indulge their hobbies, when there are urgent unmet
national needs? From this point of view it's easy to understand the
contention that science is just another lobby, another pressure
group anxious to keep the grant money rolling in so the scientists
don't ever have to do a hard day's work or meet a payroll.

Maxwell wasn't thinking of radio, radar and television when he
first scratched out the fundamental equations of electromagnet-
ism; Newton wasn't dreaming of space flight or communications
satellites when he first understood the motion of the Moon;
Roentgen wasn't contemplating medical diagnosis when he inves-
tigated a penetrating radiation so mysterious he called it 'X-rays';
Curie wasn't thinking of cancer therapy when she painstakingly
extracted minute amounts of radium from tons of pitchblende;
Fleming wasn't planning on saving the lives of millions with
antibiotics when he noticed a circle free of bacteria around a

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growth of mould; Watson and Crick weren't imagining the cure of
genetic diseases when they puzzled over the X-ray diffractometry
of DNA; Rowland and Molina weren't planning to implicate
CFCs in ozone depletion when they began studying the role of
halogens in stratospheric photochemistry.

Members of Congress and other political leaders have from
time to time found it irresistible to poke fun at seemingly
obscure scientific research proposals that the government is
asked to fund. Even as bright a senator as William Proxmire, a
Harvard graduate, was given to making episodic 'Golden
Fleece' awards, many commemorating ostensibly useless scien-
tific projects including SETI. I imagine the same spirit in
previous governments - a Mr Fleming wishes to study bugs in
smelly cheese; a Polish woman wishes to sift through tons of
Central African ore to find minute quantities of a substance she
says will glow in the dark; a Mr Kepler wants to hear the songs
the planets sing.

These discoveries and a multitude of others that grace and
characterize our time, to some of which our very lives are
beholden, were made ultimately by scientists given the opportu-
nity to explore what in their opinion, under the scrutiny of their
peers, were basic questions in Nature. Industrial applications, in
which Japan in the last two decades has done so well, are
excellent. But applications of what? Fundamental research,
research into the heart of Nature, is the means by which we
acquire the new knowledge that gets applied.

Scientists have an obligation, especially when asking for big
money, to explain with great clarity and honesty what they're
after. The Superconducting Supercollider (SSC) would have been
the preeminent instrument on the planet for probing the fine
structure of matter and the nature of the early Universe. Its price
tag was $10 to $15 billion. It was cancelled by Congress in 1993
after about $2 billion had been spent - a worst of both worlds
outcome. But this debate was not, I think, mainly about declining
interest in the support of science. Few in Congress understood
what modern high energy accelerators are for. They are not for
weapons. They have no practical applications. They are for
something that is, worrisomely from the point of view of many,

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called 'the theory of everything'. Explanations that involve enti-
ties called quarks, charm, flavour, colour, etc. sound as if
physicists are being cute. The whole thing has an aura, in the view
of at least some Congresspeople I've talked to, of 'nerds gone
wild' - which I suppose is an uncharitable way of describing
curiosity-based science. No one asked to pay for this had the
foggiest idea of what a Higgs boson is. I've read some of the
material intended to justify the SSC. At the very end, some of it
wasn't too bad, but there was nothing that really addressed what
the project was about on a level accessible to bright but sceptical
non-physicists. If physicists are asking for $10 or $15 billion to
build a machine that has no practical value, at the very least they
should make an extremely serious effort, with dazzling graphics,
metaphors and capable use of the English language, to justify
their proposal. More than financial mismanagement, budgetary
constraints and political incompetence, I think this is the key to
the failure of the SSC.

There is a growing free-market view of human knowledge,
according to which basic research should compete without govern-
ment support with all the other institutions and claimants in
society. If they couldn't have relied on government support, and
had to compete in the free-market economy of their day, it's
unlikely that any of the scientists on my list would have been able
to do their groundbreaking research. And the cost of basic
research is substantially greater than it was in Maxwell's day -
both theoretical and, especially, experimental.

But that aside, would free-market forces be adequate to support
basic research? Only about ten per cent of meritorious research
proposals in medicine are funded today. More money is spent on
quack medicine than on all of medical research. What would it be
like if government opted out of medical research?

A necessary aspect of basic research is that its applications lie in
the future, sometimes decades or even centuries ahead. What's
more, no one knows which aspects of basic research will have
practical value and which will not. If scientists cannot make such
predictions, is it likely that politicians or industrialists can? If
free-market forces are focused only towards short-term profit - as
they certainly mainly are in an America with steep declines in

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corporate research - is not this solution tantamount to abandoning
basic research?

Cutting off fundamental, curiosity-driven science is like eating
the seed corn. We may have a little more to eat next winter, but
what will we plant so we and our children will have enough to get
through the winters to come?

Of course there are many pressing problems facing our nation
and our species. But reducing basic scientific research is not the
way to solve them. Scientists do not constitute a voting bloc. They
have no effective lobby. However, much of their work is in
everybody's interest. Backing off from fundamental research
constitutes a failure of nerve, of imagination and of that vision
thing that we still don't seem to have a handle on. It might strike
one of those hypothetical extraterrestrials that we were planning
not to have a future.

Of course we need literacy, education, jobs, adequate medical
care and defence, protection of the environment, security in our
old age, a balanced budget, and a host of other matters. But we
are a rich society. Can't we also nurture the Maxwells of our time?
To take one symbolic example, is it really true that we can't afford
one attack helicopter's worth of seed corn to listen to the stars?

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Science and Witchcraft

Ubi dubium ibi libertas: Where there is doubt, there is
freedom.

Latin proverb

The 1939 New York World's Fair - that so transfixed me as a
small visitor from darkest Brooklyn - was about 'The World
of Tomorrow'. Merely by adopting such a motif, it promised that
there would be a world of tomorrow, and the most casual glance
affirmed that it would be better than the world of 1939. Although
the nuance wholly passed me by, many people longed for such a
reassurance on the eve of the most brutal and calamitous war in
human history. I knew at least that I would be growing up in the
future. The sleek and clean 'tomorrow' portrayed by the Fair was
appealing and hopeful. And something called science was plainly
the means by which that future would be realized.

But if things had gone a little differently, the Fair could have
given me enormously more. A fierce struggle had gone on behind
the scenes. The vision that prevailed was that of the Fair's

* Written with Ann Druyan. The following two chapters include more political
content than elsewhere in this book. I do not wish to suggest that advocacy of
science and scepticism necessarily leads to all the political or social conclusions
I draw. Although sceptical thinking is invaluable in politics, politics is not a
science.

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President and chief spokesman, Grover Whalen - a former
corporate executive, New York City police chief in a time of
unprecedented police brutality, and public relations innovator. It
was he who had envisioned the exhibit buildings as chiefly
commercial, industrial, oriented to consumer products, and he
who had convinced Stalin and Mussolini to build lavish national
pavilions. (He later complained about how often he had been
obliged to give the fascist salute.) The level of the exhibits, as one
designer described it, was pitched to the mentality of a twelve-
year-old.

However, as recounted by the historian Peter Kuznick of
American University, a group of prominent scientists, including
Harold Urey and Albert Einstein, advocated presenting science
for its own sake, not just as the route to gadgets for sale;
concentrating on the way of thinking and not just the products of
science. They were convinced that broad popular understanding
of science was the antidote to superstition and bigotry; that, as
science popularizer Watson Davis put it, 'the scientific way is the
democratic way'. One scientist even suggested that widespread
public appreciation of the methods of science might work 'a final
conquest of stupidity' - a worthy, but probably unrealizable, goal.

As events transpired, almost no real science was tacked on to
the Fair's exhibits, despite the scientists' protests and their appeals
to high principles. And yet, some of the little that was added
trickled down to me and helped to transform my childhood. The
corporate and consumer focus remained central, though, and
essentially nothing appeared about science as a way of thinking,
much less as a bulwark of a free society.

Exactly half a century later, in the closing years of the Soviet
Union, Ann Druyan and I found ourselves at a dinner in
Peredelkino, a village outside Moscow where Communist Party
officials, retired generals and a few favoured intellectuals had
their summer homes. The air was electric with the prospect of new
freedoms - especially the right to speak your mind even if the
government doesn't like what you're saying. The fabled revolu-
tion of rising expectations was in full flower.

But, despite glasnost, there were widespread doubts. Would

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those in power really allow their own critics to be heard? Would
freedom of speech, of assembly, of the press, of religion, really be
permitted? Would people inexperienced with freedom be able to
bear its burdens?

Some of the Soviet citizens present at the dinner had fought for
decades and against long odds for the freedoms that most Ameri-
cans take for granted; indeed, they had been inspired by the
American experiment, a real-world demonstration that nations,
even multicultural and multiethnic nations, could survive and
prosper with these freedoms reasonably intact. They went so far
as to raise the possibility that prosperity was due to freedom -
that, in an age of high technology and swift change, the two rise or
fall together, that the openness of science and democracy, their
willingness to be judged by experiment, were closely allied ways
of thinking.

There were many toasts, as there always are at dinners in that
part of the world. The most memorable was given by a
world-famous Soviet novelist. He stood up, raised his glass,
looked us in the eye, and said, 'To the Americans. They have a
little freedom.' He paused a beat, and then added: 'And they
know how to keep it.'

Do we?

The ink was barely dry on the Bill of Rights before politicians
found a way to subvert it, by cashing in on fear and patriotic
hysteria. In 1798, the ruling Federalist Party knew that the button
to push was ethnic and cultural prejudice. Exploiting tensions
between France and the US, and a widespread fear that French
and Irish immigrants were somehow intrinsically unfit to be
Americans, the Federalists passed a set of laws that have come to
be known as the Alien and Sedition Acts.

One law upped the residency requirement for citizenship
from five to fourteen years. (Citizens of French and Irish origin
usually voted for the opposition, Thomas Jefferson's
Democratic-Republican Party.) The Alien Act gave President
John Adams the power to deport any foreigner who aroused his
suspicions. Making the President nervous, said a member of
Congress, 'is the new crime'. Jefferson believed the Alien Act

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had been framed particularly to expel C.F. Volney,* the French
historian and philosopher; Pierre Samuel du Pont de Nemours,
patriarch of the famous chemical family; and the British
scientist Joseph Priestley, the discoverer of oxygen and an
intellectual antecedent of James Clerk Maxwell. In Jefferson's
view, these were just the sort of people America needed.

The Sedition Act made it unlawful to publish 'false or malicious'
criticism of the government or to inspire opposition to any of its
acts. Some two dozen arrests were made, ten people were
convicted, and many more were censored or intimidated into
silence. The act attempted, Jefferson said, 'to crush all political
opposition by making criticism of Federalist officials or policies a
crime'.

As soon as Jefferson was elected, indeed in the first week of his
Presidency in 1801, he began pardoning every victim of the
Sedition Act because, he said, it was as contrary to the spirit of
American freedoms as if Congress had ordered us all to fall down
and worship a golden calf. By 1802, none of the Alien and
Sedition Acts remained on the books.

From across two centuries, it's hard to recapture the frenzied
mood that made the French and the 'wild Irish' seem so grave a
threat that we were willing to surrender our most precious
freedoms. Giving credit for French and Irish cultural triumphs,
advocating equal rights for them, was in effect decried in
conservative circles as sentimental - unrealistic political cor-
rectness. But that's how it always works. It always seems an
aberration later. But by then we're in the grip of the next
hysteria.

Those who seek power at any price detect a societal weakness, a
fear that they can ride into office. It could be ethnic differences, as

* A typical passage from Volney's 1791 book Ruins:

You dispute, you quarrel, you fight for that which is uncertain, that of
which you doubt. O men! Is this not folly? . . . We must trace a line of
distinction between those [subjects] that are capable of verification, and
those that are not, and separate by an inviolable barrier the world of
fantastical beings from the world of realities; that is to say, all civil effect
must be taken away from theological and religious opinions.

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it was then, perhaps different amounts of melanin in the skin;
different philosophies or religions; or maybe it's drug use, violent
crime, economic crisis, school prayer, or 'desecrating' (literally,
making unholy) the flag.

Whatever the problem, the quick fix is to shave a little freedom
off the Bill of Rights. Yes, in 1942, Japanese-Americans were
protected by the Bill of Rights, but we locked them up anyway -
after all, there was a war on. Yes, there are Constitutional
prohibitions against unreasonable search and seizure, but we have
a war on drugs and violent crime is racing out of control. Yes,
there's freedom of speech, but we don't want foreign authors
here, spouting alien ideologies, do we? The pretexts change from
year to year, but the result remains the same: concentrating more
power in fewer hands and suppressing diversity of opinion - even
though experience plainly shows the danger of such a course of
action.

If we do not know what we're capable of, we cannot appreciate
measures taken to protect us from ourselves. I discussed the
European witch mania in the alien abduction context; I hope the
reader will forgive me for returning to it in its political context. It
is an aperture to human self-knowledge. If we focus on what was
considered acceptable evidence and a fair trial by the religious and
secular authorities in the fifteenth- to seventeenth-century witch
hunts, many of the novel and peculiar features of the eighteenth-
century US Constitution and Bill of Rights become clear: includ-
ing trial by jury, prohibitions against self-incrimination and
against cruel and unusual punishment, freedom of speech and the
press, due process, the balance of powers and the separation of
Church and State.

Friedrich von Spee (pronounced 'Shpay') was a Jesuit priest
who had the misfortune to hear the confessions of those accused
of witchcraft in the German city of Wurzburg (see Chapter 7). In
1631, he published Cautio Criminalis (Precautions for Prosecu-
tors), which exposed the essence of this Church/State terrorism
against the innocent. Before he was punished he died of the
plague - as a parish priest serving the afflicted. Here is an excerpt
from his whistle-blowing book:

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1. Incredibly among us Germans, and especially (I am
ashamed to say) among Catholics, are popular supersti-
tions, envy, calumnies, backbiting, insinuations, and the
like, which, being neither punished nor refuted, stir up
suspicion of witchcraft. No longer God or nature, but
witches are responsible for everything.

2. Hence everybody sets up a clamour that the magistrates
investigate the witches - whom only popular gossip has
made so numerous.

3. Princes, therefore, bid their judges and counsellors bring
proceedings against the witches.

4. The judges hardly know where to start, since they have
no evidence [indicia] or proof.

5. Meanwhile, the people call this delay suspicious; and the
princes are persuaded by some informer or another to
this effect.

6. In Germany, to offend these princes is a serious offence;
even clergymen approve whatever pleases them, not
caring by whom these princes (however well-intentioned)
have been instigated.

7. At last, therefore, the judges yield to their wishes and
contrive to begin the trials.

8. Other judges who still delay, afraid to get involved in this
ticklish matter, are sent a special investigator. In this
field of investigation, whatever inexperience or arro-
gance he brings to the job is held zeal for justice. His zeal
for justice is also whetted by hopes of profit, especially
with a poor and greedy agent with a large family, when
he receives as stipend so many dollars per head for each
witch burned, besides the incidental fees and perquisites
which investigating agents are allowed to extort at will
from those they summon.

9. If a madman's ravings or some malicious and idle rumour
(for no proof of the scandal is ever needed) points to
some helpless old woman, she is the first to suffer.

10. Yet to avoid the appearance that she is indicted solely on
the basis of rumour, without other proofs, a certain
presumption of guilt is obtained by posing the following

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dilemma: either she has led an evil and improper life, or
she has led a good and proper one. If an evil one, then
she should be guilty. On the other hand, if she has led a
good life, this is just as damning; for witches dissemble
and try to appear especially virtuous.

11. Therefore the old woman is put in prison. A new proof is
found through a second dilemma: she is afraid or not
afraid. If she is (hearing of the horrible tortures used
against witches), this is sure proof; for her conscience
accuses her. If she does not show fear (trusting in her
innocence), this too is a proof; for witches characteristi-
cally pretend innocence and wear a bold front.

12. Lest these should be the only proofs, the investigator has
his snoopers, often depraved and infamous, ferret out all
her past life. This, of course, cannot be done without
turning up some saying or doing of hers which men so
disposed can easily twist or distort into evidence of
witchcraft.

13. Any who have borne her ill now have ample opportunity
to bring against her whatever accusations they please;
and everyone says that the evidence is strong against her.

14. And so she is hurried to the torture, unless, as often
happens, she was tortured on the very day of her arrest.

15. In these trials nobody is allowed a lawyer or any means of
fair defence, for witchcraft is reckoned an exceptional
crime [of such enormity that all rules of legal procedure
may be suspended], and whoever ventures to defend the
prisoner falls himself under suspicion of witchcraft - as
well as those who dare to utter a protest in these cases
and to urge the judges to exercise prudence, for they are
forthwith labelled supporters of witchcraft. Thus every-
body keeps quiet for fear.

16. So that it may seem that the woman has an opportunity to
defend herself, she is brought into court and the indica-
tions of her guilt are read and examined - if it can be
called an examination.

17. Even though she denies these charges and satisfactorily
answers every accusation, no attention is paid and her

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replies are not even recorded; all the indictments retain
their force and validity, however perfect her answers to
them. She is ordered back into prison, there to consider
more carefully whether she will persist in obstinacy - for,
since she has already denied her guilt, she is obstinate.

18. Next day she is brought out again, and hears a decree of
torture - just as if she had never refuted the charges.

19. Before torture, however, she is searched for amulets: her
entire body is shaved, and even those privy parts indicat-
ing the female sex are wantonly examined.

20. What is so shocking about this? Priests are treated the
same way.

21. When the woman has been shaved and searched, she is
tortured to make her confess the truth - that is, to declare
what they want, for naturally anything else will not and
cannot be the truth.

22. They start with the first degree, i.e., the less severe
torture. Although exceedingly severe, it is light com-
pared to those tortures which follow. Wherefore if she
confesses, they say the woman has confessed without
torture!

23. Now, what prince can doubt her guilt when he is told she
has confessed voluntarily, without torture?

24. She is therefore put to death without scruple. But she
would have been executed even if she had not confessed;
for when once the torture has begun, the die is already
cast; she cannot escape, she has perforce to die.

25. The result is the same whether she confesses or not. If
she confesses, her guilt is clear: she is executed. All
recantation is in vain. If she does not confess, the torture
is repeated - twice, thrice, four times. In exceptional
crimes, the torture is not limited in duration, severity, or
frequency.

26. If, during the torture, the old woman contorts her
features with pain, they say she is laughing; if she loses
consciousness, she is sleeping or has bewitched herself
into taciturnity. And if she is taciturn, she deserves to be
burned alive, as lately has been done to some who,

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though several times tortured, would not say what the
investigators wanted.

27. And even confessors and clergymen agree that she died
obstinate and impenitent; that she would not be con-
verted or desert her incubus, but kept faith with him.

28. If, however, she dies under so much torture, they say the
devil broke her neck.

29. Wherefore the corpse is buried underneath the gallows.

30. On the other hand, if she does not die under torture, and
if some exceptionally scrupulous judge hesitates to tor-
ture her further without fresh proofs or to burn her
without her confession, she is kept in prison and more
harshly chained, there to rot until she yields, even if it
take a whole year.

31. She can never clear herself. The investigating committee
would feel disgraced if it acquitted a woman; once arrested
and in chains, she has to be guilty, by fair means or foul.

32. Meanwhile, ignorant and headstrong priests harass the
wretched creature so that, whether truly or not, she will
confess herself guilty; unless she does so, they say, she
cannot be saved or partake of the sacraments.

33. More understanding or learned priests cannot visit her in
prison lest they counsel her or inform the princes what goes
on. Nothing is more dreaded than that something be
brought to light to prove the innocence of the accused.
Persons who try to do so are labelled troublemakers.

34. While she is kept in prison and tortured, the judges invent
clever devices to build up new proofs of guilt to convict her
to her face, so that, when reviewing the trial, some univer-
sity faculty can confirm her burning alive.

35. Some judges, to appear ultrascrupulous, have the woman
exorcized, transferred elsewhere, and tortured all over
again, to break her taciturnity; if she maintains silence, then
at last they can burn her. Now, in Heaven's name, I would
like to know, since she who confesses and she who does not
both perish alike, how can anybody, no matter how inno-
cent, escape? O unhappy woman, why have you rashly
hoped? Why did you not, on first entering prison, admit

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whatever they wanted? Why, foolish and crazy woman, did
you wish to die so many times when you might have died
but once? Follow my counsel, and, before undergoing all
these pains, say you are guilty and die. You will not escape,
for this were a catastrophic disgrace to the zeal of Germany.

36. When, under stress of pain, the witch has confessed, her
plight is indescribable. Not only cannot she escape herself,
but she is also compelled to accuse others whom she does
not know, whose names are frequently put into her mouth
by the investigators or suggested by the executioner, or of
whom she has heard as suspected or accused. These in turn
are forced to accuse others, and these still others, so it goes
on: who can help seeing that it must go on and on?

37. The judges must either suspend these trials (and so impute
their validity) or else burn their own folk, themselves, and
everybody else; for all sooner or later are falsely accused
and, if tortured, all are proved guilty.

38. Thus eventually those who at first clamoured most loudly to
feed the flames are themselves involved, for they rashly
failed to see that their turn too would come. Thus Heaven
justly punishes those who with their pestilent tongues
created so many witches and sent so many innocent to the
stake . . .

Von Spee is not explicit about the sickening methods of torture
employed. Here is an excerpt from an invaluable compilation, The
Encyclopedia of Witchcraft and Demonology, by Rossell Hope
Robbins (1959):

One might glance at some of the special tortures at Bamberg,
for example, such as the forcible feeding of the accused on
herrings cooked in salt, followed by denial of water - a
sophisticated method which went side by side with immersion
of the accused in baths of scalding water to which lime had
been added. Other ways with witches included the wooden
horse, various kinds of racks, the heated iron chair, leg vises
[Spanish boots], and large boots of leather or metal into
which (with the feet in them, of course) was poured boiling

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water or molten lead. In the water torture, the question de
Veau, water was poured down the throat of the accused, along
with a soft cloth to cause choking. The cloth was pulled out
quickly so that the entrails would be torn. The thumbscrews
[gresillons] were a vise designed to compress the thumbs or
the big toes to the root of the nails, so that the crushing of the
digit would cause excruciating pain.

In addition, and more routinely applied, were the strappado and
squassation and still more ghastly tortures that I will avoid
describing. After torture, and with the instruments of torture in
plain view, the victim was asked to sign a statement. This was then
described as a 'free confession', voluntarily admitted to.

At great personal risk, von Spee protested the witch mania. So
did a few others, mainly Catholic and Protestant clergy who had
witnessed these crimes at first hand - including Gianfrancesco
Ponzinibio in Italy, Cornelius Loos in Germany and Reginald Scot
in Britain in the sixteenth century; as well as Johann Mayfurth
('Listen, you money-hungry judges and bloodthirsty prosecutors,
the apparitions of the Devil are all lies') in Germany and Alonzo
Salazar de Frias in Spain in the seventeenth century. Along with
von Spee and the Quakers generally, they are heroes of our
species. Why are they not better known?

In A Candle in the Dark (1656), Thomas Ady addressed a key
question:

Some again will object and say, If Witches cannot kill, and do
many strange things by Witchcraft, why have many confessed
that they have done such Murthers, and other strange mat-
ters, whereof they have been accused?

To this I answer, If Adam and Eve in their innocency were
so easily overcome, and tempted to sin, how much more may
poor Creatures now after the Fall, by persuasions, promises,
and threatenings, by keeping from sleep, and continual
torture, be brought to confess that which is false and impossi-
ble, and contrary to the faith of a Christian to believe?

It was not until the eighteenth century that the possibility of

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hallucination as a component in the persecution of witches was
seriously entertained; Bishop Francis Hutchinson, in his Historical
Essay Concerning Witchcraft (1718), wrote

Many a man hath verily believed he hath seen a spirit
externally before him, when it hath been only an internal
image dancing in his own brain.

Because of the courage of these opponents of the witch mania, its
extension to the privileged classes, the danger it posed to the growing
institution of capitalism, and especially the spread of the ideas of the
European Enlightenment, witch burnings eventually disappeared.
The last execution for witchcraft in Holland, cradle of the Enlighten-
ment, was in 1610; in England, 1684; America, 1692; France, 1745;
Germany, 1775; and Poland, 1793. In Italy, the Inquisition was
condemning people to death until the end of the eighteenth century,
and inquisitorial torture was not abolished in the Catholic Church
until 1816. The last bastion of support for the reality of witchcraft
and the necessity of punishment has been the Christian churches.

The witch mania is shameful. How could we do it? How could we
be so ignorant about ourselves and our weaknesses? How could it
have happened in the most 'advanced', the most 'civilized' nations
then on Earth? Why was it resolutely supported by conservatives,
monarchists and religious fundamentalists? Why opposed by liberals,
Quakers and followers of the Enlightenment? If we're absolutely
sure that our beliefs are right, and those of others wrong; that we are
motivated by good, and others by evil; that the King of the Universe
speaks to us, and not to adherents of very different faiths; that it is
wicked to challenge conventional doctrines or to ask searching
questions; that our main job is to believe and obey - then the witch
mania will recur in its infinite variations down to the time of the last
man. Note Friedrich von Spee's very first point, and the implication
that improved public understanding of superstition and scepticism
might have helped to short-circuit the whole train of causality. If we
fail to understand how it worked in the last round, we will not
recognize it as it emerges in the next.

'It is the absolute right of the state to supervise the formation of

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public opinion,' said Josef Goebbels, the Nazi propaganda minis-
ter. In George Orwell's novel 1984, the 'Big Brother' state
employs an army of bureaucrats whose only job is to alter the
records of the past so they conform to the interests of those
currently in power. 1984 was not just an engaging political fantasy;
it was based on the Stalinist Soviet Union, where the re-writing of
history was institutionalized. Soon after Stalin took power, pic-
tures of his rival Leon Trotsky - a monumental figure in the 1905
and 1917 revolutions - began to disappear. Heroic and wholly
anhistoric paintings of Stalin and Lenin together directing the
Bolshevik Revolution took their place, with Trotsky, the founder
of the Red Army, nowhere in evidence. These images became
icons of the state. You could see them in every office building, on
outdoor advertising signs sometimes ten storeys high, in muse-
ums, on postage stamps.

New generations grew up believing that was their history. Older
generations began to feel that they remembered something of the
sort, a kind of political false-memory syndrome. Those who made
the accommodation between their real memories and what the
leadership wished them to believe exercised what Orwell
described as 'doublethink'. Those who did not, those old Bolshe-
viks who could recall the peripheral role of Stalin in the Revolu-
tion and the central role of Trotsky, were denounced as traitors or
unreconstructed bourgeoisie or 'Trotskyites' or 'Trotsky-fascists',
and were imprisoned, tortured, made to confess their treason in
public, and then executed. It is possible - given absolute control
over the media and the police - to rewrite the memories of
hundreds of millions of people, if you have a generation to
accomplish it in. Almost always, this is done to improve the hold
that the powerful have on power, or to serve the narcissism or
megalomania or paranoia of national leaders. It throws a monkey-
wrench into the error-correcting machinery. It works to erase
public memory of profound political mistakes, and thus to guaran-
tee their eventual repetition.

In our time, with total fabrication of realistic stills, motion
pictures, and videotapes technologically within reach, with televi-
sion in every home, and with critical thinking in decline, restruc-
turing societal memories even without much attention from the

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secret police seems possible. What I'm imagining here is not that
each of us has a budget of memories implanted in special
therapeutic sessions by state-appointed psychiatrists, but rather
that small numbers of people will have so much control over new
stories, history books, and deeply affecting images as to work
major changes in collective attitudes.

We saw a pale echo of what is now possible in 1990-91, when
Saddam Hussein, the autocrat of Iraq, made a sudden transition in
the American consciousness from an obscure near-ally - granted
commodities, high technology, weaponry, and even satellite intel-
ligence data - to a slavering monster menacing the world. I am not
myself an admirer of Mr Hussein, but it was striking how quickly
he could be brought from someone almost no American had heard
of into the incarnation of evil. These days the apparatus for
generating indignation is busy elsewhere. How confident are we
that the power to drive and determine public opinion will always
reside in responsible hands?

Another contemporary example is the 'war' on drugs where the
government and munificently funded civic groups systematically
distort and even invent scientific evidence of adverse effects
(especially of marijuana), and in which no public official is
permitted even to raise the topic for open discussion.

But it's hard to keep potent historical truths bottled up forever.
New data repositories are uncovered. New, less ideological, genera-
tions of historians grow up. In the late 1980s and before, Ann
Druyan and I would routinely smuggle copies of Trotsky's History of
the Russian Revolution into the USSR, so our colleagues could know
a little about their own political beginnings. By the fiftieth anniver-
sary of the murder of Trotsky (Stalin's assassin had cracked Trotsky's
head open with a hammer), Izvestia could extol Trotsky as 'a great
and irreproachable* revolutionary', and a German Communist pub-
lication went so far as to describe him as

fight[ing] for all of us who love human civilization, for whom
this civilization is our nationality. His murderer . . . tried, in

* Suggesting that the authorities have learned nothing from their history, except
substituting one historical figure for another on the list of Irreproachables.

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killing him, to kill this civilization . . . [This] was a man who
had in his head the most valuable and best-organized brain
that was ever crushed by a hammer.

Trends working at least marginally towards the implantation of a
very narrow range of attitudes, memories and opinions include
control of major television networks and newspapers by a small
number of similarly motivated powerful corporations and indi-
viduals, the disappearance of competitive daily newspapers in
many cities, the replacement of substantive debate by sleaze in
political campaigns, and episodic erosion of the principle of the
separation of powers. It is estimated (by the American media
expert Ben Bagditrian) that fewer than two dozen corporations
control more than half of the global business in daily newspapers,
magazines, television, books and movies! The proliferation of
cable television channels, cheap long-distance telephone calls, fax
machines, computer bulletin boards and networks, inexpensive
computer self-publishing and surviving instances of the traditional
liberal arts university curriculum are trends that might work in the
opposite direction.

It's hard to tell how it's going to turn out.

The business of scepticism is to be dangerous. Scepticism
challenges established institutions. If we teach everybody, includ-
ing, say, high school students, habits of sceptical thought, they will
probably not restrict their scepticism to UFOs, aspirin commer-
cials and 35,000-year-old channellees. Maybe they'll start asking
awkward questions about economic, or social, or political, or
religious institutions. Perhaps they'll challenge the opinions of
those in power. Then where would we be?

Ethnocentrism, xenophobia and nationalism are these days rife in
many parts of the world. Government repression of unpopular
views is still widespread. False or misleading memories are
inculcated. For the defenders of such attitudes, science is disturb-
ing. It claims access to truths that are largely independent of
ethnic or cultural biases. By its very nature, science transcends
national boundaries. Put scientists working in the same field of
study together in a room and even if they share no common

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spoken language, they will find a way to communicate. Science
itself is a transnational language. Scientists are naturally cosmo-
politan in attitude and are more likely to see through efforts to
divide the human family into many small and warring factions.
'There is no national science,' said the Russian playwright Anton
Chekhov, 'just as there is no national multiplication table.'
(Likewise, for many, there is no such thing as a national religion,
although the religion of nationalism has millions of adherents.)

In disproportionate numbers, scientists are found in the ranks
of social critics (or, less charitably, 'dissidents'), challenging the
policies and myths of their own nations. The heroic names of the
physicists Andrei Sakharov* in the former USSR, Albert Einstein
and Leo Szilard in the United States, and Fang Li-zhu in China
spring readily enough to mind, the first and last risking their lives.
Especially in the aftermath of the invention of nuclear weapons,
scientists have been portrayed as ethical cretins. This is an
injustice, considering all those who, sometimes at considerable
personal peril, have spoken out against their own countries'
misapplications of science and technology.

For example, the chemist Linus Pauling (1901-94) was, more
than any other person, responsible for the Limited Test Ban
Treaty of 1963, which halted above-ground explosions of nuclear
weapons by the United States, the Soviet Union and the United
Kingdom. He mounted a blistering campaign of moral outrage
and scientific data, made more credible by the fact that he was a
Nobel laureate. In the American press, he was generally vilified
for his troubles, and in the 1950s the State Department cancelled
his passport because he had been insufficiently anti-communist.
His Nobel Prize was awarded for the application of quantum
mechanical insights - resonances, and what is called hybridization

* As a much-decorated 'Hero' of the Soviet Union, and privy to its nuclear
secrets, Sakharov in the Cold War year 1968 boldly wrote - in a book published
in the West and widely distributed in samizdat in the USSR - 'Freedom of
thought is the only guarantee against an infection of peoples by the mass myths,
which, in the hands of treacherous hypocrites and demogogues, can be
transformed into bloody dictatorships.' He was thinking of both East and West.
I would add that free thought is a necessary, but not a sufficient, condition for
democracy.

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of orbitals - to explain the nature of the chemical bond that joins
atoms together into molecules. These ideas are now the bread and
butter of modern chemistry. But in the Soviet Union, Pauling's
work on structural chemistry was denounced as incompatible with
dialectical materialism and declared off-limits to Soviet chemists.

Undaunted by this criticism East and West - indeed, not even
slowed down - he went on to do monumental work on how
anaesthetics work, identified the cause of sickle cell anaemia (a
single nucleotide substitution in DNA), and showed how the
evolutionary history of life might be read by comparing the DNAs
of various organisms. He was hot on the trail of the structure of
DNA; Watson and Crick were consciously rushing to get there
before Pauling. The verdict on his assessment of Vitamin C is
apparently still out. 'That man is a real genius' was Albert
Einstein's assessment.

In all this time he continued to work for peace and amity. When
Ann and I once asked Pauling about the roots of his dedication to
social issues, he gave a memorable reply: 'I did it to be worthy of
the respect of my wife,' Helen Ava Pauling. He won a second
Nobel Prize, this one in peace, for his work on the nuclear test
ban, becoming the only person in history to win two unshared
Nobel Prizes.

There were some who saw Pauling as a troublemaker. Those
unhappy about social change may be tempted to view science itself
with suspicion. Technology is safe, they tend to think, readily
guided and controlled by industry and government. But pure
science, science for its own sake, science as curiosity, science that
might lead anywhere and challenge anything, that's another story.
Certain areas of pure science are the unique pathway to future
technologies - true enough - but the attitudes of science, if
applied broadly, can be perceived as dangerous. Through salaries,
social pressures, and the distribution of prestige and awards,
societies try to herd scientists into some reasonably safe middle
ground - between too little long-term technological progress and
too much short-term social criticism.

Unlike Pauling, many scientists consider their job to be science,
narrowly defined, and believe that engaging in politics or social
criticism is not just a distraction from but antithetical to the

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scientific life. As mentioned earlier, during the Manhattan
Project, the successful World War Two US effort to build nuclear
weapons before the Nazis did, certain participating scientists
began to have reservations, the more so when it became clear how
immensely powerful these weapons were. Some, such as Leo
Szilard, James Franck, Harold Urey and Robert R. Wilson, tried
to call the attention of political leaders and the public (especially
after the Nazis were defeated) to the dangers of the forthcoming
arms race, which they foresaw very well, with the Soviet Union.
Others argued that policy matters were outside their jurisdiction.
T was put on Earth to make certain discoveries,' said Enrico
Fermi, 'and what the political leaders do with them is not my
business.' But even so, Fermi was so appalled by the dangers of
the thermonuclear weapon Edward Teller was advocating that he
co-authored a famous document urging the United States not to
build it, calling it 'evil'.

Jeremy Stone, the president of the Federation of American
Scientists, has described Teller - whose efforts to justify thermo-
nuclear weapons I described in a previous chapter - in these
words:

Edward Teller . . . insisted, at first for personal intellectual
reasons and later for geopolitical reasons, that a hydrogen
bomb be built. Using tactics of exaggeration and even smear,
he successfully manipulated the policy-making process for
five decades, denouncing all manner of arms control meas-
ures and promoting arms-race-escalating programs of many
kinds.

The Soviet Union, hearing of his H-bomb project, built its
own H-bomb. As a direct consequence of the unusual person-
ality of this particular individual and of the power of the
H-bomb, the world may have risked a level of annihilation
that might not otherwise have transpired, or might have come
later and under better political controls.

If so, no scientist has ever had more influence on the
risks that humanity has run than Edward Teller, and
Teller's general behavior throughout the arms race was
reprehensible . . .

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Science and Witchcraft

Edward Teller's fixation on the H-bomb may have led him
to do more to imperil life on this planet than any other
individual in our species . . .

Compared to Teller, the leaders of Western atomic science
were frequently babes in the political woods - their leader-
ship having been determined by their professional skills
rather than by, in this case, their political skills.

My purpose here is not to castigate a scientist for succumbing to
very human passions, but to reiterate that new imperative: the
unprecedented powers that science now makes available must be
accompanied by unprecedented levels of ethical focus and concern
by the scientific community, as well as the most broadly based
public education into the importance of science and democracy.

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Real Patriots Ask Questions*

It is not the function of our government to keep the citizen
from falling into error; it is the function of the citizen to
keep the government from falling into error.

US Supreme Court
Justice Robert H. Jackson, 1950

It is a fact of life on our beleaguered little planet that widespread
torture, famine and governmental criminal irresponsibility are
much more likely to be found in tyrannical than in democratic
governments. Why? Because the rulers of the former are much
less likely to be thrown out of office for their misdeeds than the
rulers of the latter. This is error-correcting machinery in politics.

The methods of science, with all its imperfections, can be used
to improve social, political and economic systems, and this is, I
think, true no matter what criterion of improvement is adopted.
How is this possible if science is based on experiment? Humans
are not electrons or laboratory rats. But every act of Congress,
every Supreme Court decision, every Presidential National Secu-
rity Directive, every change in the Prime Rate is an experiment.
Every shift in economic policy, every increase or decrease in
funding for Head Start, every toughening of criminal sentences is
an experiment. Exchanging needles, making condoms freely

* Written with Ann Druyan.

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Real Patriots Ask Questions

available, or decriminalizing marijuana are all experiments.
Doing nothing to help Abyssinia against Italy, or to prevent Nazi
Germany from invading the Rhineland was an experiment. Com-
munism in Eastern Europe, the Soviet Union and China was an
experiment. Privatizing mental health care or prisons is an experi-
ment. Japan and West Germany investing a great deal in science
and technology and next to nothing on defence - and finding that
their economies boomed - was an experiment. Handguns are
available for self-protection in Seattle, but not in nearby Vancou-
ver, Canada; handgun killings are five times more common in
Seattle and the handgun suicide rate is ten times greater in Seattle.
Guns make impulsive killing easy. This is also an experiment. In
almost all of these cases, adequate control experiments are not
performed, or variables are insufficiently separated. Nevertheless,
to a certain and often useful degree, such ideas can be tested. The
great waste would be to ignore the results of social experiments
because they seem to be ideologically unpalatable.

There is no nation on Earth today optimized for the middle of
the twenty-first century. We face an abundance of subtle and
complex problems. We need therefore subtle and complex solu-
tions. Since there is no deductive theory of social organization,
our only recourse is scientific experiment - trying out sometimes
on small scales (community, city and state level, say) a wide range
of alternatives. One of the perquisites of power on becoming
prime minister in China in the fifth century BC was that you got to
construct a model state in your home district or province. It was
Confucius' chief life failing, he lamented, that he never got to try.

Even a casual scrutiny of history reveals that we humans have a
sad tendency to make the same mistakes again and again. We're
afraid of strangers or anybody who's a little different from us.
When we get scared, we start pushing people around. We have
readily accessible buttons that release powerful emotions when
pressed. We can be manipulated into utter senselessness by clever
politicians. Give us the right kind of leader and, like the most
suggestible subjects of the hypnotherapists, we'll gladly do just
about anything he wants - even things we know to be wrong. The
framers of the Constitution were students of history. In recogni-
tion of the human condition, they sought to invent a means that

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would keep us free in spite of ourselves.

Some of the opponents of the US Constitution insisted that it
would never work; that a republican form of government spanning
a land with 'such dissimilar climates, economies, morals, politics,
and peoples,' as Governor George Clinton of New York said, was
impossible; that such a government and such a Constitution, as
Patrick Henry of Virginia declared, 'contradicts all the experience
of the world'. The experiment was tried anyway.

Scientific findings and attitudes were common in those who
invented the United States. The supreme authority, outranking
any personal opinion, any book, any revelation, was - as the
Declaration of Independence puts it - 'the laws of nature and of
nature's GOD'. Dr Benjamin Franklin was revered in Europe and
America as the founder of the new field of electrical physics. At
the Constitutional Convention of 1789 John Adams repeatedly
appealed to the analogy of mechanical balance in machines;
others to William Harvey's discovery of the circulation of the
blood. Late in life Adams wrote, All mankind are chemists from
their cradles to their graves . . . The Material Universe is a
chemical experiment.' James Madison used chemical and biologi-
cal metaphors in The Federalist Papers. The American revolution-
aries were creatures of the European Enlightenment which
provides an essential background for understanding the origins
and purpose of the United States.

'Science and its philosophical corollaries,' wrote the American
historian Clinton Rossiter

were perhaps the most important intellectual force shaping
the destiny of eighteenth-century America . . . Franklin was
only one of a number of forward-looking colonists who
recognized the kinship of scientific method and democratic
procedure. Free inquiry, free exchange of information, opti-
mism, self-criticism, pragmatism, objectivity - all these ingre-
dients of the coming republic were already active in the
republic of science that flourished in the eighteenth century.

Thomas Jefferson was a scientist. That's how he described him-
self. When you visit his home at Monticello, Virginia, the moment

Real Patriots Ask Questions

you enter its portals you find ample evidence of his scientific
interests - not just in his immense and varied library, but in
copying machines, automatic doors, telescopes and other instru-
ments, some at the cutting edge of early nineteenth-century tech-
nology. Some he invented, some he copied, some he purchased. He
compared the plants and animals in America with Europe's, uncov-
ered fossils, used the calculus in the design of a new plough. He
mastered Newtonian physics. Nature destined him, he said, to be a
scientist, but there were no opportunities for scientists in pre-
revolutionary Virginia. Other, more urgent, needs took precedence.
He threw himself into the historic events that were transpiring
around him. Once independence was won, he said, later generations
could devote themselves to science and scholarship.

Jefferson was an early hero of mine, not because of his scientific
interests (although they very much helped to mould his political
philosophy), but because he, almost more than anyone else, was
responsible for the spread of democracy throughout the world. The
idea - breathtaking, radical and revolutionary at the time (in many
places in the world, it still is) is that not kings, not priests, not big city
bosses, not dictators, not a military cabal, not a de facto conspiracy of
the wealthy, but ordinary people, working together, are to rule the
nations. Not only was Jefferson a leading theoretician of this cause;
he was also involved in the most practical way, helping to bring about
the great American political experiment that has, all over the world,
been admired and emulated since.

He died at Monticello on 4 July 1826, fifty years to the day after
the colonies issued that stirring document, written by Jefferson,
called the Declaration of Independence. It was denounced by
conservatives worldwide. Monarchy, aristocracy and state-supported
religion - that's what conservatives were defending then. In a letter
composed a few days before his death, he wrote that it was the 'light
of science' that had demonstrated that 'the mass of mankind has not
been born with saddles on their backs', nor were a favoured few born
'booted and spurred'. He had written in the Declaration of Inde-
pendence that we all must have the same opportunities, the same
'unalienable' rights. And if the definition of 'all' was disgracefully
incomplete in 1776, the spirit of the Declaration was generous
enough that today 'all' is far more inclusive.

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Jefferson was a student of history - not just the compliant and
safe history that praises our own time or country or ethnic group,
but the real history of real humans, our weaknesses as well as our
strengths. History taught him that the rich and powerful will steal
and oppress if given half a chance. He described the governments
of Europe, which he saw at first hand as the American ambassa-
dor to France. Under the pretence of government, he said, they
had divided their nations into two classes: wolves and sheep.
Jefferson taught that every government degenerates when it is left
to the rulers alone, because rulers - by the very act of ruling -
misuse the public trust. The people themselves, he said, are the
only prudent repository of power.

But he worried that the people - and the argument goes back to
Thucydides and Aristotle - are easily misled. So he advocated
safeguards, insurance policies. One was the constitutional separa-
tion of powers; accordingly, various groups, some pursuing their
own selfish interests, balance one another, preventing any one of
them from running away with the country: the Executive, Legisla-
tive and Judicial Branches; the House and the Senate; the States
and the Federal Government. He also stressed, passionately and
repeatedly, that it was essential for the people to understand the
risks and benefits of government, to educate themselves, and to
involve themselves in the political process. Without that, he said,
the wolves will take over. Here's how he put it in Notes on
Virginia, stressing how the powerful and unscrupulous find zones
of vulnerability they can exploit:

In every government on earth is some trace of human
weakness, some germ of corruption and degeneracy, which
cunning will discover and wickedness insensibly open, culti-
vate and improve. Every government degenerates when
trusted to the rulers of the people alone. The people them-
selves therefore are its only safe depositories. And to render
even them safe, their minds must be improved . . .

Jefferson had little to do with the actual writing of the US
Constitution; as it was being formulated, he was serving as
American minister to France. When he read its provisions, he was

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pleased, but with two reservations. One deficiency: no limit was
provided on the number of terms the President could serve. This,
Jefferson feared, was a way for a President to become a king, in fact
if not in law. The other major deficiency was the absence of a bill of
rights. The citizen, the average person, was insufficiently protected,
Jefferson thought, from the inevitable abuses of those in power.

He advocated freedom of speech, in part so that even wildly
unpopular views could be expressed, so that deviations from the
conventional wisdom could be offered for consideration. Personally
he was an extremely amiable man, reluctant to criticize even his
sworn enemies. He displayed a bust of his arch-adversary Alexander
Hamilton in the vestibule at Monticello. Nevertheless, he believed
that the habit of scepticism is an essential prerequisite for responsible
citizenship. He argued that the cost of education is trivial compared
to the cost of ignorance, of leaving the government to the wolves. He
taught that the country is safe only when the people rule.

Part of the duty of citizenship is not to be intimidated into
conformity. I wish that the oath of citizenship taken by recent
immigrants, and the pledge that students routinely recite,
included something like 'I promise to question everything my
leaders tell me'. That would be really to Thomas Jefferson's point.
'I promise to use my critical faculties. I promise to develop my
independence of thought. I promise to educate myself so I can
make my own judgements.'

I also wish that the Pledge of Allegiance were directed at the
Constitution and the Bill of Rights, as it is when the President
takes his oath of office, rather than to the flag and the nation.

When we consider the founders of our nation - Jefferson,
Washington, Samuel and John Adams, Madison and Monroe,
Benjamin Franklin, Tom Paine and many others - we have before
us a list of at least ten and maybe even dozens of great political
leaders. They were well educated. Products of the European
Enlightenment, they were students of history. They knew human
fallibility and weakness and corruptibility. They were fluent in the
English language. They wrote their own speeches. They were
realistic and practical, and at the same time motivated by high
principles. They were not checking the pollsters on what to think
this week. They knew what to think. They were comfortable with

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long-term thinking, planning even further ahead than the next
election. They were self-sufficient, not requiring careers as politi-
cians or lobbyists to make a living. They were able to bring out the
best in us. They were interested in and, at least two of them,
fluent in science. They attempted to set a course for the United
States into the far future - not so much by establishing laws as by
setting limits on what kinds of laws could be passed.

The Constitution and its Bill of Rights have done remarkably
well, constituting, despite human weaknesses, a machine able,
more often than not, to correct its own trajectory.

At that time, there were only about two and a half million
citizens of the United States. Today there are about a hundred
times more. So if there were ten people of the calibre of Thomas
Jefferson then, there ought to be 10 x 100 = 1,000 Thomas
Jeffersons today.

Where are they?

One reason the Constitution is a daring and courageous document
is that it allows for continuing change, even of the form of
government itself, if the people so wish. Because no one is wise
enough to foresee which ideas may answer urgent societal needs -
even if they're counterintuitive and have been troubling in the
past - this document tries to guarantee the fullest and freest
expression of views.

There is, of course, a price. Most of us are for freedom of
expression when there's a danger that our own views will be
suppressed. We're not all that upset, though, when views we
despise encounter a little censorship here and there. But within
certain narrowly circumscribed limits - Justice Oliver Wendell
Holmes's famous example was causing panic by falsely crying 'fire'
in a crowded theatre - great liberties are permitted in America:

• Gun collectors are free to use portraits of the Chief Justice, the
Speaker of the House, or the Director of the FBI for target
practice; outraged civic-minded citizens are free to burn in
effigy the President of the United States.

• Even if they mock Judaeo-Christian-Islamic values, even if they
ridicule everything most of us hold dear, devil-worshippers (if

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there are any) are entitled to practise their religion, so long as
they break no constitutionally valid law.

• A purported scientific article or popular book asserting the
'superiority' of one race over another may not be censored by
the government, no matter how pernicious it is; the cure for a
fallacious argument is a better argument, not the suppression of
ideas.

• Individuals may, if they wish, praise the lives and politics of such
undisputed mass murderers as Adolf Hitler, Josef Stalin and Mao
Zedong. Even detestable opinions have a right to be heard.

• Individuals or groups are free to argue that a Jewish or Masonic
conspiracy is taking over the world, or that the Federal
government is in league with the Devil.

The system founded by Jefferson, Madison and their colleagues
offers means of expression to those who do not understand its
origins and wish to replace it by something very different. For
example, Tom Clark, Attorney General and therefore chief law
enforcement officer of the United States, in 1948 offered this
suggestion: 'Those who do not believe in the ideology of the
United States shall not be allowed to stay in the United States.'
But if there is one key and characteristic US ideology, it is that
there are no mandatory and no forbidden ideologies. Some more
recent 1990s cases: John Brockhoeft, in jail for bombing an
abortion clinic in Cincinnati, wrote, in a 'pro-life' newsletter:

I'm a very narrow-minded, intolerant, reactionary, Bible-
thumping fundamentalist ... a zealot and fanatic . . . The
reason the United States was once a great nation, besides
being blessed by God, is because she was founded on truth,
justice, and narrow-mindedness.

Randall Terry, founder of 'Operation Rescue', an organization that
blockades abortion clinics, told a congregation in August 1993:

Let a wave of intolerance wash over you . . . Yes, hate is
good . . . Our goal is a Christian nation . . . We are called by
God to conquer this country . . . We don't want pluralism.

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The expression of such views is protected, and properly so, under
the Bill of Rights, even if those protected would abolish the Bill of
Rights if they got the chance. The protection for the rest of us is to
use that same Bill of Rights to get across to every citizen the
indispensability of the Bill of Rights.

What means to protect themselves against human fallibility,
what error-protection machinery do these alternative doctrines
and institutions offer? An infallible leader? Race? Nationalism?
Wholesale disengagement from civilization, except for explosives
and automatic weapons? How can they be sure - especially in the
darkness of the twentieth century? Don't they need candles?

In his celebrated little book, On Liberty, the English philoso-
pher John Stuart Mill argued that silencing an opinion is 'a
peculiar evil'. If the opinion is right, we are robbed of the
'opportunity of exchanging error for truth'; and if it's wrong, we
are deprived of a deeper understanding of the truth in 'its collision
with error'. If we know only our own side of the argument, we
hardly know even that; it becomes stale, soon learned only by
rote, untested, a pallid and lifeless truth.

Mill also wrote, 'If society lets any considerable number of its
members grow up as mere children, incapable of being acted on
by rational consideration of distant motives, society has itself to
blame.' Jefferson made the same point even more strongly: 'If a
nation expects to be both ignorant and free in a state of civiliza-
tion, it expects what never was and never will be.' In a letter to
Madison, he continued the thought: A society that will trade a
little liberty for a little order will lose both, and deserve neither.'

When permitted to listen to alternative opinions and engage in
substantive debate, people have been known to change their
minds. It can happen. For example, Hugo Black, in his youth, was
a member of the Ku Klux Klan; he later became a Supreme Court
justice and was one of the leaders in the historic Supreme Court
decisions, partly based on the 14th Amendment to the Constitu-
tion, that affirmed the civil rights of all Americans: it was said that
when he was a young man, he dressed up in white robes and
scared black folks; when he got older, he dressed up in black robes
and scared white folks.

In matters of criminal justice, the Bill of Rights recognizes the

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temptation that may be felt by police, prosecutors and the
judiciary to intimidate witnesses and expedite punishment. The
criminal-justice system is fallible: innocent people might be pun-
ished for crimes they did not commit; governments are perfectly
capable of framing those who, for reasons unconnected with the
purported crime, they do not like. So the Bill of Rights protects
defendants. A kind of cost -benefit analysis is made. The guilty
may on occasion be set free so that the innocent will not be
punished. This is not only a moral virtue; it also inhibits the
misuse of the criminal-justice system to suppress unpopular
opinions or despised minorities. It is part of the error-correction
machinery.

New ideas, invention and creativity in general, always spearhead a
kind of freedom, a breaking out from hobbling constraints.
Freedom is a prerequisite for continuing the delicate experiment
of science which is one reason the Soviet Union could not remain
a totalitarian state and be technologically competitive. At the
same time, science - or rather its delicate mix of openness and
scepticism, and its encouragement of diversity and debate - is a
prerequisite for continuing the delicate experiment of freedom in
an industrial and highly technological society.

Once you questioned the religious insistence on the prevailing
view that the Earth was at the centre of the Universe, why should
you accept the repeated and confident assertions by religious
leaders that God sent kings to rule over us? In the seventeenth
century, it was easy to whip English and Colonial juries into a
frenzy over this impiety or that heresy. They were willing to
torture people to death for their beliefs. By the late eighteenth
century, they weren't so sure.

Rossiter again (from Seedtime of the Republic, 1953):

Under the pressure of the American environment, Christian-
ity grew more humanistic and temperate - more tolerant with
the struggle of the sects, more liberal with the growth of
optimism and rationalism, more experimental with the rise of
science, more individualistic with the advent of democracy.
Equally important, increasing numbers of colonists, as a

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legion of preachers loudly lamented, were turning secular in
curiosity and skeptical in attitude.

The Bill of Rights uncoupled religion from the state, in part
because so many religions were steeped in an absolutist frame of
mind, each convinced that it alone had a monopoly on the truth
and therefore eager for the state to impose this truth on others.
Often, the leaders and practitioners of absolutist religions were
unable to perceive any middle ground or recognize that the truth
might draw upon and embrace apparently contradictory doctrines.

The framers of the Bill of Rights had before them the example
of England, where the ecclesiastical crime of heresy and the
secular crime of treason had become nearly indistinguishable.
Many of the early colonists had come to America fleeing religious
persecution, although some of them were perfectly happy to
persecute other people for their beliefs. The founders of our
nation recognized that a close relation between the government
and any of the quarrelsome religions would be fatal to freedom -
and injurious to religion. Justice Black (in the Supreme Court
decision Engel v. Vitale, 1962) described the Establishment Clause
of the First Amendment this way:

Its first and most immediate purpose rested on the belief that
a union of government and religion tends to destroy govern-
ment and degrade religion.

Moreover, here too the separation of powers works. Each sect
and cult, as Walter Savage Landor once noted, is a moral check
on the others: 'Competition is as wholesome in religion as in
commerce.' But the price is high: This competition is an
impediment to religious bodies acting in concert to address the
common good.
Rossiter concludes:

the twin doctrines of separation of church and state and
liberty of individual conscience are the marrow of our democ-
racy, if not indeed America's most magnificent contribution
to the freeing of Western man.

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Now it's no good to have such rights if they're not used - a right of
free speech when no one contradicts the government, freedom of
the press when no one is willing to ask the tough questions, a right
of assembly when there are no protests, universal suffrage when
less than half the electorate votes, separation of church and state
when the wall of separation is not regularly repaired. Through
disuse they can become no more than votive objects, patriotic
lip-service. Rights and freedoms: use 'em or lose 'em.

Due to the foresight of the framers of the Bill of Rights - and
even more so to all those who, at considerable personal risk,
insisted on exercising those rights - it's hard now to bottle up free
speech. School library committees, the immigration service, the
police, the FBI or the ambitious politician looking to score cheap
votes, may attempt it from time to time, but sooner or later the
cork pops. The Constitution is, after all, the law of the land,
public officials are sworn to uphold it, and activists and the courts
episodically hold their feet to the fire.

However, through lowered educational standards, declining
intellectual competence, diminished zest for substantive debate,
and social sanctions against scepticism, our liberties can be slowly
eroded and our rights subverted. The founders understood this
well: 'The time for fixing every essential right on a legal basis is
while our rulers are honest, and ourselves united,' said Thomas
Jefferson.

From the conclusion of this [Revolutionary] war we shall be
going downhill. It will not then be necessary to resort every
moment to the people for support. They will be forgotten,
therefore, and their rights disregarded. They will forget
themselves but in the sole faculty of making money, and will
never think of uniting to effect a due respect for their rights.
The shackles, therefore, which shall not be knocked off at the
conclusion of this war will remain on us long, will be made
heavier and heavier, 'til our rights shall revive or expire in a
convulsion.

Education on the value of free speech and the other freedoms

THE DEMON-HAUNTED WORLD

reserved by the Bill of Rights, about what happens when you
don't have them, and about how to exercise and protect them,
should be an essential prerequisite for being an American citizen -
or the citizen of any nation, the more so to the degree that such
rights remain unprotected. If we can't think for ourselves, if we're
unwilling to question authority, then we're just putty in the hands
of those in power. But if the citizens are educated and form their
own opinions, then those in power work for us. In every country,
we should be teaching our children the scientific method and the
reasons for a Bill of Rights. With it comes a certain decency,
humility and community spirit. In the demon-haunted world that
we inhabit by virtue of being human, this may be all that stands
between us and the enveloping darkness.

408

Acknowledgements

It has been my great pleasure over many years to teach a Senior
Seminar on Critical Thinking at Cornell University. I've been
able to select students from all over the University on the basis
both of ability, and of cultural and disciplinary diversity. We stress
written assignments and oral argumentation. Towards the end of
the course, students select a range of wildly controversial social
issues in which they have major emotional investments. Paired
two-by-two they prepare for a succession of end-of-semester oral
debates. A few weeks before the debates, however, they are
informed that it is the task of each to present the point of view of
the opponent in a way that's satisfactory to the opponent - so the
opponent will say, 'Yes, that's a fair presentation of my views.' In
the joint written debate they explore their differences, but also
how the debate process has helped them better to understand the
opposing point of view. Some of the topics in this book were first
presented to these students; I have learned much from their
reception and criticism of my ideas, and want to thank them here.
I'm also grateful to Cornell's Department of Astronomy, and its
Chair, Yervant Terzian, for permitting me to teach the course,
which, although labelled Astronomy 490, presents only a little
astronomy.

Some of this book has also been presented in Parade magazine,
a supplement to Sunday newspapers all over North America, with
some 83 million readers each week. The vigorous feedback I've

409

THE DEMON-HAUNTED WORLD

received from Parade readers has greatly enhanced my under-
standing of the issues described in this book and the variety of
public attitudes. I have in several places excerpted some of my
mail from Parade readers which, it seems to me, has provided a
kind of finger on the pulse of the citizenry of the United States.
The Editor-in-Chief of Parade, Walter Anderson, and the Senior
Editor, David Currier, as well as the editorial and research staff of
this remarkable magazine have in many cases greatly improved
my presentation. They also have permitted opinions to be
expressed that might not have made it into print in mass-market
publications less dedicated to the First Amendment of the US
Constitution. Some portions of the text first appeared in The
Washington Post and The New York Times. The last chapter is
based in part on an address I had the pleasure of delivering on 4
July 1992 from the East Portico at Monticello - the 'back of the
nickel' - on the occasion of the induction to US citizenship of
people from thirty-one other nations.

My opinions on democracy, the method of science and public
education have been influenced by enormous numbers of people
over the years, many of whom I mention in the body of the text.
But I would like to single out here the inspiration I have received
from Martin Gardner, Isaac Asimov, Philip Morrison and Henry
Steele Commager. There is not room to thank the many others
who have helped provide understanding and lucid examples, or
who have corrected errors of omission or commission, but I want
them all to know how deeply grateful I am to them. I must
however explicitly thank the following friends and colleagues for
critically reviewing earlier drafts of this book: Bill Aldridge; Susan
Blackmore; William Cromer; Fred Frankel; Kendrick Frazier;
Martin Gardner; Ira Glasser; Fred Golden; Kurt Gottfried;
Lester Grinspoon; Philip Klass; Paul Kurtz; Elizabeth Loftus;
David Morrison; Richard Ofshe; Jay Orear; Albert Pennybacker;
Frank Press; Theodore Roszak; Dorion Sagan; David Saperstein;
Robert Seiple; Steven Soter; Jeremy Stone; Peter Sturrock and
Yervant Terzian.

I also am very grateful to my literary agent, Morton Janklow,
and members of his staff for wise counsel; Roger Houghton, my
editor at Headline Book Publishing; William Barnett for ushering

410

Acknowledgements

the manuscript through its final phases; Andrea Barnett, Laurel
Parker, Karenn Gobrecht, Cindi Vita Vogel, Ginny Ryan and
Christopher Ruser for their assistance; and the Cornell Library
system, including the rare books collection on mysticism and
superstition originally compiled by the University's first president,
Andrew Dickson White.

Parts of four of the chapters in this book were written with my
wife and long-time collaborator, Ann Druyan, who is also the
elected Secretary of the Federation of American Scientists - an
organization founded in 1945 by the original Manhattan Project
scientists to monitor the ethical use of science and high tech-
nology. She has also provided enormously helpful guidance,
suggestions and criticism on content and style throughout the
book and at every stage of writing it over the course of nearly a
decade. I have learned from her more than I can say. I know how
lucky I am to find in the same person someone whose advice and
judgement, sense of humour and courageous vision I so much
admire, who is also the love of my life.

411

References

(a few citations and suggestions for further reading)

CHAPTER I The Most Precious Thing

Martin Gardner, 'Doug Henning and the Giggling Guru', Skepti-
cal Inquirer, May/June 1995, pp. 9-11, 54.

Daniel Kahneman and Amos Tversky, 'The Psychology of Prefer-
ences', Scientific American, vol 246 (1982), pp. 160-173.

Ernest Mandel, Trotsky as Alternative (London: Verso, 1995), p.
110.

Maureen O'Hara, 'Of Myths and Monkeys: A Critical Look at
Critical Mass', in Ted Schultz, ed., The Fringes of Reason (see
below), pp. 182-186.

Max Perutz, Is Science Necessary? Essays on Science and Scientists
(Oxford: Oxford University Press, 1991).

Ted Schultz, ed., The Fringes of Reason: A Whole Earth Catalog:
A Field Guide to New Age Frontiers, Unusual Beliefs & Eccentric
Sciences (New York: Harmony, 1989).

412

References

Xianghong Wu, 'Paranormal in China', Skeptical Briefs, vol 5
(1995), no. l,pp. 1-3,14.

J. Peder Zane, 'Soothsayers as Business Advisers', New York
Times, 11 September 1994, sec. 4, p. 2.

CHAPTER 2 Science and Hope

Albert Einstein, 'On the Electrodynamics of Moving Bodies', pp.
35-65 (originally published as 'Zur Elektrodynamik bewegter Kor-
per', Annalen der Physik 17 [1905], pp. 891-921), in H. Lorentz, A.
Einstein, H. Minkowski and H. Weyl, The Principle of Relativity: A
Collection of Original Memoirs on the Special and General Theory of
Relativity (New York: Dover, 1923).

Harry Houdini, Miracle Mongers and Their Methods (Buffalo,
NY: Prometheus Books, 1981).

CHAPTER 3 The Man in the Moon and the Face on Mars

John Michell, Natural Likeness: Faces and Figures in Nature (New
York: E.P. Dutton, 1979).

Carl Sagan and Paul Fox, 'The Canals of Mars: An Assessment
after Mariner 9', Icarus, vol 25 (1972), pp. 601-612.

CHAPTER 4 Aliens

E.U. Condon, Scientific Study of Unidentified Flying Objects
(New York: Bantam Books, 1969).

Philip J. Klass, Skeptics UFO Newsletter, Washington, DC, vari-
ous issues. (Address: 404 'N' St. SW, Washington, DC 20024.)

Charles Mackay, Extraordinary Popular Delusions and the Madness

413

THE DEMON-HAUNTED WORLD

of Crowds (first edition published in 1841) (New York: Farrar,
Straus and Giroux, 1974, 1932) (also, New York: Gordon Press,
1991).

Curtis Peebles, Watch the Skies! A Chronicle of the Flying Saucer
Myth (Washington and London: Smithsonian Institution Press,
1994).

Donald B. Rice, 'No Such Thing as "Aurora" ', Washington Post,
27 December 1992, p. 10.

Carl Sagan and Thornton Page, eds., UFOs -A Scientific Debate
(Ithaca, NY: Cornell University Press, 1972).

Jim Schnabel, Round in Circles: Physicists, Poltergeists, Prank-
sters and the Secret History of the Cropwatchers (London:
Penguin Books, 1994) (first published in Great Britain by
Hamish Hamilton in 1993).

CHAPTER 6 Hallucinations

K. Dewhurst and A.W. Beard, 'Sudden Religious Conversions in
Temporal Lobe Epilepsy', British Journal of Psychiatry, vol 117
(1970), pp. 497-507.

Michael A. Persinger, 'Geophysical Variables and Behavior: LV.
Predicting the Details of Visitor Experiences and the Personality
of Experients: The Temporal Lobe Factor', Perceptual and Motor
Skills, vol 68 (1989), pp. 55-65.

R.K. Siegel and L.J. West, eds., Hallucinations: Behavior, Expe-
rience and Theory (New York: Wiley, 1975).

CHAPTER 7 The Demon-Haunted World

Katherine Mary Briggs, An Encyclopedia of Fairies, Hobgoblins,

414

References

Brownies, Bogies, and Other Supernatural Creatures (New York:
Pantheon, 1976), pp. 239-242.

Thomas E. Bullard, 'UFO Abduction Reports: The Supernatural
Kidnap Narrative Returns in Technological Guise', Journal of
American Folklore, vol 102, no. 404 (April- June 1989), pp. 147-170.

Norman Cohn, Europe's Inner Demons (New York: Basic Books,
1975).

Ted Daniel, Millennial Prophecy Report, The Millennium Watch
Institute, P.O. Box 34201, Philadelphia, PA 19101-4021, various
issues.

Edward Gibbon, The Decline and Fall of the Roman Empire,
Volume I, AD 180-395 (New York: The Modern Library, n.d.),
pp. 410, 361,432.

Martin Kottmeyer, 'Entirely Unpredisposed', Magonia, January
1990.

Martin S. Kottmeyer, 'Gauche Encounters: Badfilms and the
UFO Mythos' (unpublished manuscript).

John E. Mack, Abduction: Human Encounters with Aliens (New
York: Scribner's, 1994).

John E. Mack, Nightmares and Human Conflict (Boston: Little
Brown, 1970), pp. 227, 228.

Annemarie de Waal Malefijt, Religion and Culture: An Introduction
to Anthropology of Religion (Prospect Heights, IL: Waveland Press,
1989) (originally published in 1968 by Macmillan), pp. 286 ff.

Jacques Vallee, Passport to Magonia (Chicago: Henry Regnery,
1969).

415

THE DEMON-HAUNTED WORLD

CHAPTER 8 On the Distinction Between True and Fake Visions

William A. Christian, Jr, Apparitions in Late Medieval and Renais-
sance Spain (Princeton, NJ: Princeton University Press, 1981).

S. Ceci, M.L. Huffman, E. Smith and E. Loftus, 'Repeatedly
Thinking About a Non-Event: Source Misattributions Among
Pre-Schoolers', Consciousness and Cognition, vol 3 (1994) pp.
388-407.

CHAPTER 9 Therapy

Anonymous, 'Trial in Woman's Blinding Offers Chilling Glimpse
of Hoodoo', New York Times, 25 September 1994, p. 23.

Ellen Bass and Laura Davis, The Courage to Heal: A Guide for
Women Survivors of Child Sexual Abuse (New York: Perennial
Library, 1988) (second and third editions, 1993 and 1994).

Richard J. Boylan and Lee K. Boylan, Close Extraterrestrial
Encounters: Positive Experiences with Mysterious Visitors (Tigard,
OR: Wild Flower Press, 1994).

Gail S. Goodman, Jainjian Qin, Bette L. Bottoms and Philip R.
Shaver, 'Characteristics and Sources of Allegations of Ritualistic
Child Abuse', Final Report, Grant 90CA1405, to the National
Center on Child Abuse and Neglect, 1994.

David M. Jacobs, Secret Life: First-Hand Accounts of UFO
Abductions (New York: Simon and Schuster, 1992), p. 293.

Carl Gustav Jung, Introduction to The Unobstructed Universe by
Stewart Edward White (New York: E.P. Dutton, 1941).

Kenneth V. Lanning, 'Investigator's Guide to Allegations of
"Ritual" Child Abuse' (Washington: FBI, January 1992).

416

References

Elizabeth Loftus and Katherine Ketcham, The Myth of Repressed
Memory (New York: St Martin's Press, 1994).

Mike Males, 'Recovered Memory, Child Abuse, and Media
Escapism', Extra!, September/October 1994, pp. 10, 11.

Ulric Neisser, keynote address, 'Memory with a Grain of Salt',
Memory and Reality: Emerging Crisis conference, Valley
Forge, PA, as reported by FMS Foundation (Philadelphia, PA)
Newsletter, vol 2, no. 4 (3 May 1993), p. 1.

Richard Ofshe and Ethan Watters, Making Monsters (New York:
Scribner's, 1994).

Nicholas P. Spanos, Patricia A. Cross, Kirby Dixon and Susan C.
DuBreuil, 'Close Encounters: An Examination of UFO Experi-
ences', Journal of Abnormal Psychology, vol 102 (1993), pp.
624-632.

Rose E. Waterhouse, 'Government Inquiry Decides Satanic
Abuse Does Not Exist', Independent on Sunday, London, 24
April 1994.

Lawrence Wright, Remembering Satan: A Case of Recovered
Memory and the Shattering of an American Family (New York:
Knopf, 1994).

Michael D. Yapko, True and False Memories of Childhood Sexual
Trauma: Suggestions of Abuse (New York: Simon and Schuster,
1994).

CHAPTER 10 The Dragon in My Garage

Thomas J. Flotte, Norman Michaud and David Pritchard, in
Alien Discussions, Andrea Pritchard, et al, eds., pp. 279-295
(Cambridge, MA: North Cambridge Press, 1994).

417

THE DEMON-HAUNTED WORLD

Richard L. Franklin, Overcoming the Myth of Self-Worth: Reason
and Fallacy in What You Say to Yourself (Appleton, WI: R.L.
Franklin, 1994).

Robert Lindner, The Fifty-Minute Hour: A Collection of True
Psychoanalytic Tales, "The Jet-Propelled Couch' (New York and
Toronto: Rinehart, 1954).

James Willwerth, 'The Man from Outer Space', Time, 25 April 1994.

CHAPTER 12 The Fine Art of Baloney Detection

George O. Abell and Barry Singer, eds., Science and the
Paranormal: Probing the Existence of the Supernatural (New
York: Scribner's, 1981).

Robert Basil, ed., Not Necessarily the New Age (Buffalo:
Prometheus, 1988).

Susan Blackmore, 'Confessions of a Parapsychologist', in Ted
Schultz, ed., The Fringes of Reason (see above, Chapter 1
references), pp. 70-74.

Russell Chandler, Understanding the New Age (Dallas: Word,
1988).

T. Edward Darner, Attacking Faulty Reasoning, second edition
(Belmont, CA: Wadsworth, 1987).

Kendrick Frazier, ed., Paranormal Borderlands of Science
(Buffalo, NY: Prometheus, 1981).

Martin Gardner, The New Age: Notes of a Fringe Watcher
(Buffalo, NY: Prometheus, 1991).

Daniel Goleman, 'Study Finds Jurors Often Hear Evidence with a
Closed Mind', New York Times, 29 November 1994, pp. C-l, C-12.

418

References

J.B.S. Haldane, Fact and Faith (London: Watts & Co., 1934).

Philip J. Hilts, 'Grim Findings on Tobacco Made the 70s a Decade of
Frustration' (including box, p. 12, 'Top Scientists For Companies
Saw the Perils'), New York Times, 18 June 1994, pp. 1, 12.

Philip J. Hilts, 'Danger of Tobacco Smoke Is Said to be Under-
played', New York Times, 21 December 1994, D23.

Howard Kahane, Logic and Contemporary Rhetoric: The Use of
Reason in Everyday Life, 7th edition (Belmont, CA: Wadsworth,
1992).

Noel Brooke Moore and Richard Parker, Critical Thinking (Palo
Alto, CA: Mayfield, 1991).

Graham Reed, The Psychology of Anomalous Experience (Buffalo,
NY: Prometheus, 1988).

Theodore Schick, Jr, and Lewis Vaughn, How to Think About
Weird Things: Critical Thinking for a New Age (Mountain View,
CA: Mayfield, 1995).

Leonard Zusne and Warren H. Jones, Anomalistic Psychology
(Hillsdale, NJ: Lawrence Erlbaum, 1982).

CHAPTER 13 Obsessed with Reality

Alvar Nunez Cabeza de Vaca, Castaways, translated by Frances
M. Lopez-Morillas (Berkeley: University of California Press,
1993).

'Faith Healing: Miracle or Fraud', special issue of Free Inquiry,
vol 6, no. 2 (Spring 1986).

Paul Kurtz, The New Skepticism: Inquiry and Reliable Knowledge
(Buffalo, NY: Prometheus Books, 1992).

419

THE DEMON-HAUNTED WORLD

William A. Nolen, M.D., Healing: A Doctor in Search of a
Miracle (New York: Random House, 1974).

David P. Phillips and Daniel G. Smith, 'Postponement of Death
Until Symbolically Meaningful Occasions', Journal of the American
Medical Association, vol 263 (1990), pp. 1947-1951.

James Randi, The Faith Healers (Buffalo, NY: Prometheus
Books, 1989).

James Randi, Flimflam! The Truth About Unicorns, Para-
psychology & Other Delusions (Buffalo, NY: Prometheus
Books, 1982).

David Spiegel, 'Psychosocial Treatment and Cancer Survival',
The Harvard Mental Health Letter, vol 7 (1991), no. 7, pp. 4-6.

Charles Whitfield, Healing the Child Within (Deerfield Beach,
FL: Health Communications, Inc., 1987).

CHAPTER 14 Antiscience

Joyce Appleby, Lynn Hunt and Margaret Jacob, Telling the Truth
About History (New York: W.W. Norton, 1994).

Morris R. Cohen, Reason and 'Nature: An Essay on the Meaning
of Scientific Method (New York: Dover, 1978) (first edition
published by Harcourt Brace in 1931).

Gerald Holton, Science and Anti-Science (Cambridge: Harvard
University Press, 1993), Chs. 5 and 6.

John Keane, Tom Paine: A Political Life (Boston: Little Brown,
1995).

Michael Krause, Relativism: Interpretation and Confrontation
(South Bend, IN: University of Notre Dame, 1989).

420

References

Harvey Siegel, Relativism Refuted (Dordrecht, Netherlands: D.
Reidel, 1987).

CHAPTER 15 Newton's Sleep

Henry Gordon, Channeling into the New Age (Buffalo: Prometheus,
1988).

Charles T. Tart, 'The Science of Spirituality', in Ted Schultz, ed.,
The Fringes of Reason (see above, Chapter 1), p. 67.

CHAPTER 16 When Scientists Know Sin

William Broad, Teller's War: The Top-Secret Story Behind the Star
Wars Deception (New York: Simon and Schuster, 1992).

David Holloway, Stalin and the Bomb (New Haven: Yale Univer-
sity Press, 1994).

John Passmore, Science and Its Critics (London: Duckworth, 1978).

Stockholm International Peace Research Institute, SIPRI Year-
book 1994 (Oxford: Oxford University Press, 1994), p. 378.

Carl Sagan, Pale Blue Dot: A Vision of the Human Future in Space
(New York: Random House, 1994).

Carl Sagan and Richard Turco, A Path Where No Man Thought:
Nuclear Winter and the End of the Arms Race (New York:
Random House, 1990).

CHAPTER 17 The Marriage of Scepticism and Wonder

R.B. Culver and P. A. Ianna, The Gemini Syndrome: A Scientific
Explanation of Astrology (Buffalo, NY: Prometheus Books, 1984).

421

THE DEMON-HAUNTED WORLD

David J. Hess, Science in the New Age: The Paranormal, Its
Defenders and Debunkers, and American Culture (Madison, WI:
The University of Wisconsin Press, 1993).

Carl Sagan, 'Objections to Astrology' (letter to the editor), The
Humanist, vol 36, no. 1 (January/February 1976), p. 2.

Robert Anton Wilson, The New Inquisition: Irrational Rational-
ism and the Citadel of Science (Phoenix: Falcon Press, 1986).

CHAPTER 18 The Wind Makes Dust

Alan Cromer, Uncommon Sense: The Heretical Nature of Science
(New York: Oxford University Press, 1993).

Richard Borshay Lee, The IKung San: Men, Women, and Work in a
Foraging Society (Cambridge, UK: Cambridge University Press,
1979).

CHAPTER 19 No Such Thing as a Dumb Question

Youssef M. Ibrahim, 'Muslim Edicts Take on New Force', New
York Times, 12 February 1995, p. A14.

Catherine S. Manegold, 'U.S. Schools Misuse Time, Study
Asserts', New York Times, 5 May 1994, p. A21.

'The Competitive Strength of U.S. Industrial Science and Tech-
nology: Strategic Issues', a report of the National Science Board
Committee on Industrial Support for R&D, National Science
Foundation, Washington, DC, August 1992.

CHAPTER 21 The Path to Freedom

Walter R. Adam and Joseph O. Jewell, African-American

422

References

Education Since An American Dilemma', Daedalus 124, pp.
77-100, 1995.

J. Larry Brown, ed., 'The Link Between Nutrition and Cognitive
Development in Children', Center on Hunger, Poverty and
Nutrition Policy, School of Nutrition, Tufts University, Medford,
MA, 1993, and references given there.

Gerald S. Coles, 'For Whom the Bell Curves', The Bookpress 5
(1), pp. 8-9, 15, February, 1995.

Frederick Douglass, Autobiographies: Narrative of a Life, My
Bondage & My Freedom, Life and Times, Henry L. Gates, Jr, ed.
(New York: Library of America, 1994).

Leon J. Kamin, 'Behind the Bell Curve', Scientific American,
February 1995, pp. 99-103.

Tom Mclver, "The Protocols of Creationism: Racism, Anti-
Semitism and White Supremacy in Christian Fundamentalism',
Skeptic, vol 2, no. 4 (1994), pp. 76-87.

CHAPTER 22 Significance Junkies

Tom Gilovich, How We Know What Isn't So: The Fallibility of
Human Reason in Everyday Life (New York: Free Press, 1991).

'O.J. Who?', New York, 17 October 1994, p. 19.

CHAPTER 23 Maxwell and The Nerds

Richard P. Feynman, Robert B. Leighton and Matthew Sands,
The Feynman Lectures on Physics, Volume II, The Electromag-
netic Field (Reading, MA: Addison- Wesley, 1964). Passages
quoted appear on pp. 18-2, 20-8 and 20-9.

423

THE DEMON-HAUNTED WORLD

Ivan Tolstoy, James Clerk Maxwell: A Biography (Chicago:
University of Chicago Press, 1982) (originally published by
Canongate Publishing Ltd, Edinburgh, 1981).

CHAPTER 24 Science and Witchcraft

William Glaberson, "The Press: Bought and Sold and Grey All
Over', New York Times, 30 July 1995, Section 4, pp. 1, 6.

Peter Kuznick, 'Losing the World of Tomorrow: The Battle Over
the Presentation of Science at the 1939 World's Fair', American
Quarterly, vol 46, no. 3 (September 1994), pp. 341-373.

Ernest Mandel, Trotsky or Alternative (see above, Chapter 1).

Rossell Hope Robbins, The Encyclopedia of Witchcraft and
Demonology (New York: Crown, 1960).

Jeremy J. Stone, 'Conscience, Arrogation and the Atomic Scien-
tists' and 'Edward Teller: A Scientific Arrogator of the Right',
F.A.S. [Federation of American Scientists] Public Interest Report,
vol 47, no. 4 (July/ August 1994), pp. 1, 11.

CHAPTER 25 Real Patriots Ask Questions

I. Bernard Cohen, Science and the Founding Fathers (Cambridge:
Harvard University Press, 1995).

Clinton Rossiter, Seedtime of the Republic (New York: Harcourt
Brace, 1953). Excerpted in Rossiter, The First American Revolu-
tion (San Diego: Harvest).

J.H. Sloan, F.P. Rivera, D.T. Reay, J.A.J. Ferris, M.R.C. Path
and A.L. Kellerman, 'Firearm Regulations and Rates of Suicide:
A Comparison of Two Metropolitan Areas', New England Jour-
nal of Medicine, vol 311 (1990), pp. 369-373.

'Post Script', Conscience, vol 15, no. 1 (Spring 1994), p. 77.

424

About the Author

Dr Carl Sagan is a recent recipient of the Public Welfare
Medal, the highest award of the National Academy of
Sciences (for 'distinguished contributions in the application of
science to the public welfare . . . No one has ever succeeded in
conveying the wonder, excitement and joy of science as widely as
Carl Sagan and few as well. His ability to capture the imagination
of millions and to explain difficult concepts in understandable
terms is a magnificent achievement').

A Pulitzer Prize winner, Dr Sagan is the author of many
bestsellers, including Cosmos, which became the most widely read
science book ever published in the English language. The accom-
panying Emmy and Peabody award-winning television series
became the most widely watched series in the history of American
television until then, and has now been seen by 500 million people
in 60 countries. He is currently the David Ducan Professor of
Astronomy and Space Sciences at Cornell University; Distin-
guished Visiting Scientist at the Jet Propulsion Laboratory, Cali-
fornia Institute of Technology; and co-founder and president of
The Planetary Society, the largest space-interest group in the
world.

Dr Sagan has played a leading role in the American space
programme since its inception, and in solving many enigmas about
the planets.

The American Association of Physics Teachers, in giving him its

425

THE DEMON-HAUNTED WORLD

Oersted Medal, included the following citation: 'Carl Sagan
has . . . acknowledged the responsibility of the scientist to call to
the public's attention important and difficult national policy issues
related to science such as the arms race, nuclear proliferation, and
environmental concerns like the greenhouse effect and the ozone
layer. As a debater who acted always in a thoughtful manner
towards those with contrary views, he has sought to raise the
intellectual and moral level of the discussion and greatly increased
the public's awareness of these vital issues . . . The Oersted
Medal, given for notable contributions to the teaching of physics,
is the highest honor the AAPT can bestow on an individual. Carl
Sagan, master communicator and teacher in the broadest and
deepest sense of the word, brings honor to the award.'

Canada's Queens University, in presenting Dr Sagan with one
of his twenty-two honorary degrees, commented: '[Carl Sagan is
an] awesomely gifted astrophysicist and arguably science's best
living literary stylist ... As readers, we appreciate his implicit
confidence in our intelligence and interest, his illuminating
insights and his playful wit. As a community of scholars, we
acknowledge with admiration his relentless pursuit of the really
big questions . . . and the twin philosophies by which he lives and
teaches: that "Science is never finished" and that "We make our
world significant by the courage of our questions and the depth of
our answers."

426

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